

7^ 




RIVERS'S MANUAL: 

OR, 

PASTORAL INSTRUCTIONS, 

UPON THE 

CREED, COMMANDMENTS, SACRAMENTS, 
LORD'S PRAYER, 

COLLECTED FROM 

THE HOLY SCRIPTURES, COUNCILS, FATHERS, 

AND 

APPROVED WRITERS IN GOD'S CHURCH : 

WITH 

PRAYERS, 

CONFORMABLE THEREUNTO, FOR THE USE OF THOSE WHO WISH TO BE 
INSTRUCTED IN THE PRINCIPLES AND DUTIES 

OP THE 

CHRISTIAN RELIGION. 




NEW YORK : 

PUBLISHED BY JOHN DOYLE, NO. 12, LIBERTY- STREET. 

STEREOTYPED BV CONNER AND COOKE. 

1835. 



Ths Library 
op con6rsss 

washington 



PREFACE. 



Christian Reader, 

Upon a due perusal of this book, you will find here all 
necessary instructions in the great mysteries and duties 
of the Christian Religion, with a variety of prayers, an- 
swering the usual, and almost daily occurrences of human 
life ; it is designed particularly for the poor, and such as 
want money to buy, or will and leisure to read more 
ample treatises on the indispensable obligations owing 
by all Christians to God, their neighbour, and them- 
selves. 

Who shall have this by them, may at convenient times 
read some of the instructions and prayers for their daily 
spiritual entertainments ; thus they will never want means 
to duly learn and faithfully discharge what is required of 
them for the salvation of their souls, which, as it is the 
only thing we came for into this world, so it cannot be 
obtained but by some labour and pains, but by religious- 
ly using the sacraments, prayers, and whatever else Christ 
has left us in his holy Church for the said end. 

The instructions are by way of question and answer, 
the easiest of all methods, and best suiting with ordinary 
capacities. Articles of faith (especially such as are most 
controverted) have the authority of holy scriptures, appro- 
ved councils, fathers, and the living voice of the Church, 
which certainly are witnesses of the greatest credit to 
prove such and such doctrines were by Christ taught to 
his apostles, and by them delivered to the faithful of the 
same age, and so down successively in all ages to this 
present. 



4 



PREFACE. 



Faith is necessary to salvation ; without faith it is 
impossible to please God, Heb. xi. 6. But faith alone, 
without the observance of God's commands, will never 
bring us to heaven. Our blessed Saviour says, If thou 
wilt enter into life, keep the commandments. Matt. xix. 
IT. When we join both these together, when we believe 
all revealed truths, and keep the commandments, our 
souls will be in the right course, and with perseverance 
to hold such course, we cannot miss of a most happy 
eternity. 

If any by reading this book find their judgments better 
informed in the Christian doctrine, and their wills become 
more steadfast in the purposes of a good life, the collector 
desires them to give glory to God, to whom alone all 
honour and glory is due. 



THE 



ROMAN CALENDAR. 



The Calendar is a Table containing the Feasts which 
are kept during the year. They are of two sorts : some 
are affixed to certain days, and are called immoveable ; 
others have no fixed days, and are called moveable. 

The immoveable feasts have been carefully distin- 
guished in the Calendar. Those which are of obhga- 
tion, are printed in large capitals ; those of peculiar de- 
votion in smaller ones ; the others in ordinary round 
types. Those which are not found in the Roman office 
are in italic letters. 

Most of the moveable feasts depend upon the feast of 
Easter, which is regulated by the full moon of the vernal 
equinox. A compendious table of these feasts is here 
affixed. The first Council of Nice, held in the year 
325, decreed that the feast of Easter should be celebra- 
ted on the Sunday following the full moon, which falls 
either on the 21st of March, (which was looked upon, at 
that time, as the day of the equinox,) or on the days 
following, till the 18th of April. Hence, if the full 
moon fall on the 21st of March, and this be a Saturday, 
the next day will be Easter Sunday. But if it fall on 
the 20th, this moon will not be considered the paschal 
moon : the next fiill moon only, which will be on the 
18th of April, can be reckoned such. Should this 18th 
of April be a Sunday, Easter would be the Sunday fol- 
lowing, or the 25th of April. Easter, then, can be no 
later than the 25th of April, nor earlier than the 22d of 
March. 

1* 



6 



THE ROMAN CALENDAR. 



The Dominical letters are used to indicate the Sun 
days throughout the year. They are seven in number, 
corresponding to the seven days of the week, and are 
changed annually. In leap-year, two are set down. 
The first indicates the Sundays till the 25th of Februa- 
ry — the other during the remaining part of the year. 

The Golden Number is contained in a cycle of 19 
years. In this cycle the new moons return, in a regular 
succession, to the same days in which they were in the 
preceding cycle. Hence, the different numbers of the 
Epact, which is used to designate the new moon, and 
to determine the feast of Easter, always correspond with 
the same golden numbers in every cycle. 



TABLE OF THE MOVEABLE FEASTS. 7 



i 


Year of 
our Lord. 


(X»ODOO(»ao<XiQDCX)QOCX)QO(X)OOa)C»OOCrCC(X)QOaDOOQO(X)ODQD 


!>WOO*^Q>WOM*^QWOOtSQ|>WOH**3Qf>0 0| Dominical 
Q ^ O > D W 1 Letter. 


SI^So^l^:wt5!::^o;ooo-iOiWrf^wfco.-5oo!^a;o5!^w5| Number. 




1 Sunday. 




Ash 
W^ednes- 
day. 


mmmmmmmm 


Easter 
Sunday. 




Ascension 
Day. 


fillllillillillllillililli 


Whit- 
Sunday. 


iiiiliiliiliiiiliiliililii 


Corpus 
Christi; 






First 
Sunday 
of Advent. 



8 



THE ROMAN CALENDAR. 



JANUARY, XXXI DAYS. 



1 


A 


2 


b 


3 


c 


4 


d 


5 


e 


6 


f 


7 


2" 


8 


A 


9 


b 


10 


c 


11 


d 


12 


e 


13 


f 


14 


cr 


15 


A 


16 


b 


17 


c 


18 


d 


19 


e 


20 


f 


21 


or 
& 


22 


A 


23 


b 


24 


c 


25 


d 


26 


e 


27 


f 


28 


cr 


29 


A 


30 


b 


31 


c 



t CIRCUMCISION OF OUR LORD. 

t S. Fuls^entius, Bishop and Confessor. 

t S. Geneveva, Virgin. 

t S. Titus, Bishop of Crete. 

t S. Telesphoms, Pope and Martyr. 

t EPIPHANY OF OUR LORD. 

S. Lucian, Priest and Martyr. 

tS. JSeverius, Bishop of Naples. 

SS. Julian and Basilla, Martyrs. 

S. William, Duke of Aquitaine, Confessor. 

S. Hyginus, Pope and Martyr. 

iS. Tatiana, Martyr. 

S. Veronica of Milan, Virgin. 

S. Hilary, Bishop of Poictiers. 

S. Paul, first Hermit. 

S. Marcellus, Pope and Martyr. 

S. Anthony, Abbot. 

Chair of St. Peter, at Rome. 

S. Canute, King of Den. Martyr. 

SS. Fabian and Sebastian, Martyrs. 

S. Agnes, Virgin and Martyr. 

SS. Vincent and Anastasius, Martyrs. 

S. Raymond of Pennafort, Confessor. 

S. Timothy, Bishop and Martyr. 

Conversion of St. Paul, the Apostle. 

S. Polycarp, Bishop and Martyr. 

S. John Chrysostom, Bishop and Doctor. 

aS*. Flavian, Martyr. 

S. Francis of Sales, Bishop. 

S. Martina, Virgin and Martyr. 

S. Peter Nolasco, Confessor. 



On the 2d Sunday after Epiphany, The most Holy name op 
Jesus. 

N. B. The days marked with a t are days of Plenary Indul- 
gence. 



THE ROMAN CALENDAR. 



9 



FEBRUARY, XXVUI OR XXIX DAYS. 



S. Ignatius, Bishop and Martyr. 

t Purification of the B. Y. Mary. 

t S. Blase, Bishop and Martyr. 

t S. Andrew Corsina, Bishop. 

t S. Agatha, Virgin and Martyr. 

t S. Dorothy, Virgin and Martyr. 

t S. Romuald, Abbot. 

t S. John of Martha, Confessor. 

t S. Apollonia, Virgin and Martyr. 

S. Scholastica, Virgin. 

>S**S'. Saturninus, and his compa?iionSj Martyrs. 

S. Meletius, Bishop of Antioch^ Confessor. 

S. Catharine de Rica, Virgin. 

S. Valentine, Priest and Martyr, 

SS. Faustinus and Jo vita, Martyrs. 

aS*. Onesimus, Bishop of Ephesns, Martyr. 

>S*. Theodulus, Martyr. 

S. Simeon, Bishop of Jerusalem and Martyr. 

Mansxietus, Bishop of Milan and Confessor. 
S. Euche?^itis, Bishop and Confessor. 
S. Severiaji, Bishop and Martyr. 
Chair of St. Peter, at Antioch. 
aS*. Polycarp, Priest and Martyr. 
S. Matthias, Apostle, m leap years mi the 25. 
S. Felix, Pope and Confessor. 
S. Alexander, Bishop of Alexandria, Confessor. 

Leander, Bishop of Seville, Confessor. 
S. Romanus, Abbot. 

S. Oswald, Bishop of Worcester, Confessor. 



On Leap Years Fehrxuiry has 29 days : the feast of S. Matthias 
is kept on the 25th, and the Dominical Letter, which was in Ja7iu- 
ary, is chang^ed to the foregoing. Thus, if in January, the Do- 
minical Letter was A, it is changed to the preceding letter, which 
is G. 



10 



THE ROMAN CALENDAR. 



MARCH, XXXI DAYS. 



1 


d 


2 


e 


3 


f 


4 


or 

o 


5 


A 


6 


b 


7 


c 


8 


d 


9 


e 


10 


f 


il 


b 


12 


A 


13 


b 


14 


c 


15 


d 


16 


e 


17 


f 


18 




19 


A 


20 


b 


21 


c 


22 


d 


23 


e 


24 


f 


25 


g 


26 


A 


27 


b 


28 


c 


29 


d 


30 


e 


31 


f 



tS. Albi?ius, Bishop and Confessor. 
S. ^mplicius, Pope and Confessor. 

Cu?iegundis, Virgin. 
S. Casimirus, Confessor. 
iS. Phocas, Martyr. 
S. Victor and Comp. Martyrs. 
S. Thomas of Aqumo, Conf. and Doctor. 
S. John of God, Confessor. 
S. Frances, Widow. 
The Forty Martyrs of Sebaste. 
S. Eulogius, Priest and Martyr. 
S. Gregory the Great, Pope and Doctor. 
aS*. Euphrasia, Virgin. 
S. Matilda, Widow. 
jS. Longinus, Martyr. 
^. Abraham, Hermit. 
S. Patrick, Bishop, Apostle of Ireland. 
aS*. Edward, King of England, Martyr. 
S. Joseph, Spouse of the B. V. Mary. 
S. Cuthhert, Bishop and Confessor. 
S. Benedict, Abbot. 
S. Basil, Priest and Martyr. 
S. Turihius, Bishop of Lima, Confessor. 
S. Gabriel, Archangel. 
t ANNUNCIATION OF THE B. V. MARY, 
t S. Ludger, Bishop and Confessor. 
t aS'. John, Hermit. 
t aS*. Guntram, King and Confessor. 
t S. Cyrillus, Deacon and Martyr. 
t aS*. John Climacus, Abbot. 
t aS*. Balbina, Virgin. 



On Friday before Palm-Sunday, the Feast of the Compassion of 
the B. V. Mary. 



THE ROMAN CALENDAR. 



11 



APRIL, XXX DAYS. 



1 




2 


A 


3 


b 


4 


c 


5 


d 


6 


e 


7 


f 


8 


2 


9 


A 


10 


b 


11 


c 


12 


d 


13 


e 


14 


f 


15 


g 


16 


A 


17 


b 


18 


c 


19 


d 


20 


e 


21 


f 


22 




23 


A 


24 


b 


25 


c 


26 


d 


27 


e 


28 


f 


29 


S 


30 


A 



t iS. Hugh, Bishop of Grenoble, Confessor, 
S. Francis of Paula, Confessor. 
aS*. Richard, Bishop and Confessor. 
S. Isidore, Bishop of Seville and Doctor. 
S. Vincent Ferrer, Confessor. 
S. Celestian 1. Pope and Confessor. 
S. Hegesippus, Confessor. 
S. Dionysiv^, Bishop of Corinth. 
S. Mary of Cleophas, sister of the B. F. Mary. 
tS. Ma^arius, Bishop of Antioch and Confessor. 
S. Leo the Great, Pope and Doctor. 
^. Victor, Martyr. 
S. Hermenegild, Martyr. 
SS. Tiburtius, Valerian, and Maximus, Mar, 
SS. Basilissa, and Anastasia, Martyrs. 
S. Lambert, Martyr. 
S. Anicetus, Pope and Martyr. 
tS. Perfectus, Priest and Martyr. 
S. Timon, Deacon and Martyr. 
S. Agnes, Virgin. 
S. Anselm, Bishop of Canterbury and Doctor, h 
SS. Soter and Caius, Popes and Martyrs. 
S. George, Martyr. 
S. Fidelis, Martyr. 
S. Mark, the Evangelist. 
SS. Cletus and Marcellinus, Popes and Martyrs. 
aS*. John, Abbot and Confessor. 
S. Vitalis, Martyr. 
S. Peter, Martyr. 
S. Catharine of Sienna, Virgin. 



On the third Sunday after Easter^ Patronage op S, Joseph. 



12 



THE ROMAS CALENDAR. 



MAY, XXXI DAYS. 



1 


b 


2 


c 


3 


d 


4 


e 


5 


f 


6 


cr 


7 


A 


8 


b 


9 


c 


10 


d 


11 


e 


12 


f 


13 


cr 


14 


A 


15 


b 


16 


c 


17 


d 


18 


e 


19 


f 


20 


cr 


21 


A 


22 


b 


23 


c 


24 


d 


25 


e 


26 


f 


27 




28 


A 


29 


b 


30 


c 


31 


d 



SS. Philip and James, Apostles. 

S. Athanasius, Bishop of Alexandria and Doctor 

Finding of the Holy Cross. 

S. Monica, Widow. 

S. Pius Y., Pope and Confessor. 

S. John the Apostle, before the Latin Gate. 

S. Stanislaus, Bishop and Martyr. 

Apparition of S. Michael, the Ajchangel. 

S. Gregory Nazianzen, Bishop and Doctor 

S. Antoninius, Bishop of Florence. 

^. Ma?}iertus, Bishop of Vienna and Confessor 

SS. Nereus and Achilleus, Martyrs. 

/S*. John the Silent, Hermit. 

S. Boniface, Martyr. 

aS*. Torquatus and his companiotis, Martyrs. 

S. Ubald, Bishop. 

S. Paschal, Confessor. 

S. Yenantius, Martyr. 

S. Peter Celestine, Pope. 

S. Bernardin of Sienna, Confessor. 

S. Vale?is, Bishop and Martyr. 

S. Basilicus, Martyr. 

S. Desiderius. Bishop and Martyr. 

SS. Donation and Rogation., Martyrs. 

S. Gregory TH.., Pope and Confessor. 

S. Philip of Neri, Confessor. 

S. Mary Magdalen of Pazzi, Yirgin. 

aS'. Gerinanus. Bishop of Paris and Confessor. 

S. Maximus, Bishop of Triers and Confessor. 

S. Felix, Pope and Martyr, S. Emily. 

S. Petronilla, Yiroin. 



On, Friday next to the Octave of Corpus Christi, the Feast of 
the Sacred Heart of Jesus. 



THE ROMAN CALENDAR. 



13 



JUNE. XXX DAYS. 



1 


e 


2 


f 


3 


g 


4 


A 


5 


b 


6 


c 


7 


d 


8 


e 


9 


f 


10 


cr 


11 


A 


12 


b 


13 


c 


14 


d 


15 


e 


16 


f 


17 


or 


18 


A 


19 


b 


20 


c 


21 


d 


22 


e 


23 


f 


24 


g 


25 


A 


26 


b' 


27 


c 


28 


d 


29 


e 


30 


f 



\S. Pamphilus, Priest and Martyr. 
SS. Marcellus and Peter, Martyrs. 
S. Clotildis, Queen of France. 
S. Francis Caracciola, Confessor. 
S. Boniface. Bishop. Apostle of Germany. 
S. Xorbert. Bishop of Mao;deburgh. 
S. Robert, Abbot. 

S. Medardus, Bishop and Confessor. 

SS. Primus and Felician. Martyrs. 

S. Margaret, Queen of Scotland. 

S. Barnabas. Apostle. 

S. John, A. S. Facundo, Confessor. 

S. Anthony of Padua, Confessor. 

S. Basil the Great. Bishop and Doctor. 

SS. Titus, Modestus, and Crecentia, Martyrs. 

John Francis Regis, Coifessor. 
S. Avitus, Priest and Confessor. 
SS. Marcus and Marcelhamis, Martyrs. 
S. Juliana of Falconery, Virgin. 
S. Silverius, Pope and Martyr. 
S. Aloysius Gonzaga, Confessor. 
S. Paulinus, Bishop of ZSola. 
S. Agrippina, Virgin and Martyr. 
Nativity of S. John the Baptist. 
S. WiUiara, Abbot. 
SS. John and Paul, Martyrs. 
S. Crescent, Bishop and Martyr. 
S. Leo II., Pope and Con. — Vigil with Fast, 
t SS. Peter and Paul, Apostles. 
t Commemoration of St. Paul. 



2 



14 



THE ROMAN CALENDAR, 



JULY, XXXI DAYS. 



1 


O" 


2 


A 


3 


b 


4 




5 


d 


6 




7 


f 


8 


& 


9 


A 


10 


b 


11 


Q, 


12 


d 


13 




14 


f 


15 


cr 

6 


16 


A 


17 


b 


18 




19 


d 


20 


Q 


21 


f 


22 




23 


A 


24 


b 


25 


c 


26 


d 


27 


e 


28 


f 


29 




30 


A 


31 


b 



t Octave of S. John the Baptist. 

t Visitation of the V. B. Mary. 

t >S'. Eidogius mid his comp anions j Martyrs. 

t Flavian^ Bishop of Antioch. 

t S. Athanasius, Deacon, Martyr. 

t Octave of SS. Peter and Paul. 

aS*. Benedict the XL Pope and Confessor. 

S. EUzabeth, Glueen of Portugal. 

S. Cyrillus, Bishop of Gortyna, Martyr. 

The Seven Brethren, Martyrs. 

S. Pius I. Pope and Martyr. 

S. John Gualbert, Abbot. 

S. Anacletus, Pope and Martyr. 

S. Bonaventure, Bishop and Doctor. 

S. Henry, Emperor, Confessor. 

B. Virgin Mary of Mount Carmel, 

S. Alexius, Confessor. 

S. Camillus of Lellis, Confessor. 

S. Vincent of Paula, Confessor. 

S. Jerom J^milianus, Confessor, 

S. Praxedes, Vir2^in. 

S. Mary Magdalen. 

S. Apollinaris, Bishop and Martyr, 

S. Christina, Virgin and Martyr. 

S. James the Apostle. 

S. Ann, Mother of the B. Virgin. 

S. Pantaleon, Martyr. 

SS. Nazariiis, Celsus, &>c. Martyrs, 

S. Martha, Virgin. 

SS. Abdon and Sennen, Martyrs. 

S. Ignatius, Founder of the Society of Jesus, C. 



THE ROMAN CALENDAR. 



15 



AUGUST, XXXI DAYS. 



1 

L 


c 


id 


A 
u. 


Q 
O 


6 


A 


f 
1 


K 
O 


rr 


A 
U 


A 

xi. 


7 


h 

U 


Q 

O 


r» 


Q 

i7 




10 

X\J 


c 


1 1 

X JL 


f 
1 


1 9 


§■ 


1 


A 




U 


ID 


C 


16 


d 


1 7 


G 


lO 


f 


1Q 


§" 


90 

<&u 


A 


91 


K 
U 


22 


c 


23 


d 


24 


e 


25 


f 


26 




27 


A 


28 


b 


29 


c 


30 


d 


31 


e 



S. Peter's Chains. 

S. Stephen, Pope and Martyr. 

Finding of the ReUcs of St. Stephen, first Martyr. 

S. Dominick, Confessor. 

Dedication of S. Mary, ad Nives. 

Transfiguration op our Lord. 

S. Cajetan, Confessor. 

SS. Cyriacus, Largus, and Smaragdus, Martyrs. 

S. Romanus, Martyr. 

S. Laurence, Martyr. 

SS. Tiburtius and Susanna, Martyrs. 

S. Clara, Virgin. 

SS. Hypohtus and Cassianus, Martyrs, 

S. Eusebius, Confessor. — Vigil with Fast. 

t ASSUMPTION OF THE B. V. MARY. 

t S. Hyacinthus, Confessor. 

t Octave of S. Laurence. 

t iS. Helen, Mother of Constantine the Great. 

t Leivis, Bishop of Tolosa, Confessor. 

t S. Bernard, Abbot of Clairvaux. 

t S. Jane Frances de Chantal, Widow. 

t Octave of the Assumption. 

S. Philip Beniti, Confessor. 

S. Bartholomew, Apostle 

S. Lewis, King of France, Confessor. 

S. Zephirinus, Pope and Martyr. 

S. Joseph Calasanctius, Confessor. 

S. Augustine, Bishop and Doctor. 

Beheading of St. John the Baptist. 

S. Rose of Lima, Virgin. 

S. Raymundus Nonnatus, Confessor. 



On the Sunday within the Octave of the Assumption^ the Feast of 
St, Joachim, the Father of the B. V. Mary. 



16 



THE ROMAN CALENDAR. 



SEPTEMBER, XXX DAYS. 



1 

1 




9 




Q 
O 


A 


A 


U 


K 
D 


C 


O 


u. 


7 


G 


Q 

o 


f 
1 


Q 




1 n 


A 

J\ 


1 1 
i i 


K 
U 


1 9 


C 




d 


1 /I 

141: 


e 


ID 


I 


ID 


§■ 


1 7 
i 1 


A 


1 Q 

io 


U 
u 


1 Q 


C 


20 


d 


21 


e 


22 


f 


23 


g 


24 


A 


25 


b 


26 


c 


27 


d 


28 


e 


29 


f 


30 





S. Giles, Abbot. 

S. Stephen, King of Hungary, Confessor. 
aS*. tSimeon tStylites^ Confessor. 

Rosalia^ Vwgin. 
S. Laurence Justinianus, Bishop of Venice. 
S\ Oneciphorus, Martyr. 
S. Regina^ Virgin and Martyr. 
t Nativity of the B. Virgin Mary. 
t S. Gorgonius, Martyr, 
t S. Nicholas Tolentinus, Confessor, 
t SS. Protus and Hyacinthus, Martyrs, 
t S. Juventius^ Bishop and Confessor. 
t S. Amatiis, Abbot. 
t Exaltation of the Holy Cross. 
S. Nicodemus, Martyr. 

SS. Cornelius and Cyprian, Bishops and Martyrs. 

The holy Stigmas of S. Francis. 

S. Joseph a Cupertino, Confessor. 

SS. Januarius, Bishop, and Companions, Martyrs. 

SS. Eutachius and Companions, Martyrs. 

S. Matthew, Apostle. 

S. Thomas of Villanova, Confessor. 

S. Linus, Pope and Martyr. 

Festival of the B. V. Mary, de Mercede. 

aS*. Cleophas, Martyr. 

SS. Cyprian and Justina, Martyrs. 

SS. Cosmas and Damian, Martyrs. 

S. Wenceslaus, Duke of Bohemia, Martyr. 

t S. Michael the Archangel. 

t S. Jerome, Priest and Doctor. 



On the Sunday within the Octave of the Nativity, the Feast of 
the Holy Name op Mary, and the Sunday following, the Feast of the 
Seven Dolours. 



THE ROMAN CALENDAR. 



17 



OCTOBER, XXXI DAYS. 



1 

2 
3 
4 
5 
6 
7 
8 
9 
10 
11 
12 
13 
14 
15 
16 
17 
18 
19 
20 
21 
22 
23 
24 
25 
26 
27 
28 
29 
30 
31 



t S. Reniigius, Bishop of Rheims, 

t The Holy Guardian Angels. 

t aS'. CandidtiSj Martyr. 

t S. Francis of Assisium, Confessor. 

t SS. Placidus and Companions, Martyrs. 

t S. Bruno, Confessor. 

S. Mark, Pope and Confessor. 

S. Bridget, Widow, 

S. Dionysius and Companions, Martyrs, 

S. Francis Borgia, Confessor. 

jS. Germayiits, Bishop and Martyr. 

S. Wilfrid^ Bishop and Confessor. 

S. Edward, Kjng of England, Confessor, 

S. Callistus, Pope and Martyr, 

S, Teresa, Virgin. 

Lullus^ Bishop of Mentz. 
S. Hedwiges, Widow. 
S. Luke, the Evangelist, 
S. Peter of Alcantara, Confessor. 
S. John Cantius, Confessor. 
S. Hilarion, Abbot. 

S. Mark^ Bishop of Jerusalem^ Martyr. 

S. Ignatius^ Bishop of Constantinople, Martyr. 

tS. Raphael, the Archangel. 

SS. Chrysanthus and Daria, Martyrs. 

S. Evaristtis, Pope and Martyr. 

S. Florentius, Martyr. 

SS. Simon and Jude, Apostles. 

aS*. Theodorus, Abbot. 

iS. Serapion^ Bishop a7id Confessor. [Fast. 
SS. Nemesius and Lucillus, Martyrs. — Vigil with 



The first Sunday of October^ the Feast of the Holy Rosary of the 
B. V. Mary. 



2* 



18 



THE ROMAN CALENDAR. 




1 

2 
3 
4 
5 
6 
■7 
8 
9 

lOf 



t FEAST of all SADs'TS. 

T C0M3IEM0RATI0X OF ALL SaIXTS. 



>S'. Malachy. Bishop of Armagh. 



t S. Charles Boromeo. Bishop and Confessor, 
t iS'. Elizabeth. Mother of S. John the Baptist. 
t ^. Leonard. Her?nit. 
r >S*. Engelhert. Bishop and Martyr. 
t Octave of all Saints. 
Dedication of the Lateran Church. 
S. Andrew Avellino. Confessor. 
I ^ S. Mai tin. Bishop of Tours. 
1 12! A I S. Martm! Pope and Martyr. 
13 b IS. Didacus, Confessor. 

aS*. Laurence. Bishop of Dublin. 
S. Gertrude. Virgin. 
aS'. Edmond. Bishop and Confessor. 
S. Gregory Thaumaturgus. Bishop. 
18jg I Dedication of the Churches of SS. Peter andPaiii. 
19! A! S. Elizabeth of Hungary. Widow. 
S. Felix of ValoiS; Confessor. 
Presex-tatiox of the B. Y. Mary. 
S. Cecilia, Tirgiii and Mart\T. 
S. Clement. Pope and Mart^T. 
S. Jolin of the Cross. Confessor. 
S. Catharine. Tirofin and Martyr. 



20 
21 
22 



!i23|e 


24if 


1125 


cr 
r 


il26 


A 


127 


b 


i! 28 


c 


!!29 


d 


|i 30 


e 



>S'. Severinus. Hermit. 

Gregory III. Pope and Confessor. 
S. Saturninus. Martyr. 
S. Axdrew. the Apostle. 

|i The first Sunday of Advent, is the next after the ^th day of 
' Noverriber, 



THE ROMAN CALENDAR. 



19 



DECEMBER, XXXI DAYS. 



1 


f 


2 


g 


3 


A 


4 


b 


5 


c 


6 


d 


7 


e 


8 


f 


9 


g 


10 


A 


11 


b 


12 


c 


13 


d 


14 


e 


15 


f 


16 


g 


17 


A 


18 


b 


19 


c 


20 


d 


21 


e 


22 


f 


23 


g 


24 


A 


25 


b 


26 


c 


27 


d 


28 


e 


29 


f 


30 


g 


31 


A 



/S'. Eligius, Bishop and Confessor. 

S. Bibiana, Virgin and Martyr. 

S. Francis Xavier, Confessor. 

S. Peter Chrysologus, Bishop and Doctor. 

S. Sabbas, Abbot. 

S. Nicholas, Bishop of Myra. 

S. Ambrose, Bishop of Milan and Doctor. 

t Conception of the B. V. Mary. 

t S. Leocadia^ Vwgin atid Martyr. 

t S. Melchiades, Pope and Martyr. 

t S. Damascus, Pope and Martyr. 

t S. Synesius, Martyr. 

t S. Lucy, Virgin and Martyr. 

t S. Spiridion^ Bishop and Confessor. 

t Octave of the Conception of the B. V. Mary. 

S. Eusebius, Bishop and Martyr. 

aS*. Olympiade, Widow. 

JS. Gratian, Bishop of Tours. 

S. Timothy, Deacon and Martyr. 

S. Dominick, Abbot. 

S. Thomas, the Apostle. 

aS*. Ischyrion, Martyr. 

Victoria, Virgin and Martyr. 
Vigil with Fast. 

NATIVITY of our LORD.— S. Eugenia. 
S. Stephen, first Martyr. 
S. John, Apostle and Evangelist. 
Holy Innocents. 

S. Thomas, Bishop of Canterbury, Martyr. 

S. Sabihus, Bishop, and his Companions, Mar- 

S. Sylvester, Pope and Confessor. [tyrs. 



FEASTS AND FASTS 



THROUGHOUT THE YEAR. 



HOLY DAYS ON WHICH THERE IS A STRICT OBLI- 
GATION TO HEAR MASS, AND REFRAIN 
FROM SERVILE WORKS. 

All Sundays in the year. 

The Feast of the Circumcision of our Lord, Jan. 1. 
The Epiphany, Jan. 6. 

The Annunciation of the B. Virgin, March 25. 
Monday in Easter and Whitsun weeks. 
Ascension of our Lord. 

Corpus Christi, or the Feast of the Blessed Sacrament. 

Assumption of the B. V. Mary, August 15. 

Feast of all Saints, November 1. 

Nativity of our Lord Jesus Christ, Dec. 25. 

Fasting Days on one Meal. 

All Days in Lent, except Sundays. 
The Eve of Whitsuntide. 

The Q,uarter-Tenses, or Ember days, that occur in 
the four seasons of the year. 

The Eve of St. Peter and St. Paul. 

The Vigil of the Assumption of the Blessed Virgin 
Mary, and of all Saints. 

The Wednesdays and Fridays in Advent, and Christ- 
mas Eve. 

Days of Abstinence from Flesh Meat. 

All the Sundays in Lent, except when the use of meat 
is allowed by the Archbishop or Bishop of the diocess. 

Ail Fridays and Saturdays, except those Saturdays 
which fall between the 25th of December, and the 2d 
of February, inclusively. 



FEASTS AND FASTS. 



21 



The three Rogation days before Ascension. 
And St. Mark's Day, unless it fall in Easter week, or 
on a Sunday. 

If a fasting day fall on a Sunday, the fast is kept on 
the Saturday before. K Christmas Day fall upon a 
Friday or Saturday, neither fast nor abstinence is ob- 
served. 

N. B. — The Catholic Church commands all her child- 
ren to be present at the great Eucharistic Sacrifice 
which we call the Mass ; and to rest from servile work 
on Sundays and Holidays. 2dly, To abstain from flesh 
on all the days of fasting and abstinence, and on fasting 
days to eat but one meal. 3dly, To confess their sins 
at least once a year. 4thly, To receive the blessed sa- 
crament at least once a year, and that at Easter, viz. 
between Palm and Lovj Sunday. 

The time appointed for complying with the 
Easter duty begins on Ash-Wednesday, and terminates 
on Trinity Sunday. They who, without some reason- 
able cause, neglect this important duty, are liable to be 
excommunicated whilst living, and when they die to be 
deprived of Christian burial, according to the fourth 
Council of Lateran, Can. 21. 



PLENARY INDULGENCES 

Granted to the Faithful throughout the United States^ 
at the folloiving times. 

I. On Christmas day, and the twelve days following, 
to the day of Epiphany, inclusively. 

II. In the first week in Lent, beginning with the first 
Sunday, and ending with the second Sunday, inclu- 
sively. 

III. At Easter, i. e. from Palm Sunday, inclusively, 
to Low Sunday, inclusively. 

lY. From Whitsunday to the end of the octave of 
Corpus Christi. 



22 



FEASTS AND FASTS. 



V. On the Feast of St. Peter and St. Paul, during the 
octave. 

VI. On the feast of the Assumption of the blessed 
Virgin Mary, and during the octave. 

VII. On the Sunday preceding the fast of St. Mi- 
chael, and daring the octave, unless St. Michael fall on a 
Sunday ; in which case it begins on that day. 

VIII. On All Saints' day, and during the octave. 

IX. Once every month, on any day which each of 
the faithful shall choose, as best suits himself. 

The conditions of the firsts thirds sixths and seventh^ are^ 

1. To confess their sins, with a sincere repentance, to 
a priest, approved by the bishop. 

2. Devoutly and worthily to receive the holy com 
munion. 

3. To visit some church or oratory, where Mass is 
celebrated, and there otfer up their prayers, for the peace 
and welfare of God's church. 

4. That they be in a disposition, if their circum- 
stances allow it, to assist the poor with alms in propor- 
tion to their abilities ; or to frequent catechisms or ser- 
mons ; or to visit and comfort the sick, and such as are 
near their end, if they have the opportunity. 

Note. It is not required, for the gaining these indul- 
gences, that these works of mercy, corporal or spiritual, 
or this assisting at catechisms or sermons, be done on 
the same day with the communion ; but that persons be 
then in a disposition or readiness of mind to do these 
things, or some of them at least, when opportunity shall 
offer. 

The conditions of the second^ fourth^ and eighth^ are, 

1. To confess their sins, with a sincere repentance, to 
a priest, approved by the bishop. 

2. Devoutly and worthily to receive the holy com- 
munion. 

3. If their condition will allow it, to give some alms 
to the poor, either on the eve or the day of their com- 
munion. 

4. On the day of their communion, to offer up some 



FEASTS AND FASTS, 



23 



prayers to God, for the whole state of the CathoUc 
church throughout the world; for the bringing all 
Straying souls to the fold of Christ ; for the general 
peace of Christendom; and for the blessing of God 
upon these states. 

The conditions of the fifth and ninths are^ 

1. To confess their sins, with a sincere repentance, to 
a priest, approved by the bishop. 

2. Devoutly and worthily to receive the holy com- 
munion. 

3. To pray to God, with a sincere heart, for the con- 
version of unbelievers, and for the free propagation of 
the holy faith of Christ. 

Note. — By an indulgence is meant a relaxation or 
remission of the temporal punishment due to sins al- 
ready forgiven, both as to the guilt and eternal punish- 
ment. — Some indulgences are called plenary, because, 
when the full effect of them is gained, they remit all the 
debt of temporal punishment : others are called partial 
— for example, an indulgence of forty or an hundred 
days, or of three, seven, ten, fifteen, or more years ; be- 
cause the penitent is only thereby released in part, or 
from such a proportion of the debt of temporal punish- 
ment as Avas formerly enjoined by the penitential canons, 
according to the enormity of the crimes committed, and 
as would have been remitted by God, had the penitent 
undergone, for such a space of time, the severe canoni- 
cal penances which were in use in the Church until the 
twelfth century. 

The direct and immediate effect, therefore, of an in- 
dulgence, is to remit the debt of temporal punishment, 
and not to pardon or remit sin, as it supposes sin already 
forgiven. But the sinner's repentance being seldom so 
perfect as to release him entirely from the whole punish- 
ment he deserves on account of the injury he has com- 
mitted against the Divine Majesty, there usually remains 
some debt of temporal punishment to be discharged 
either in this world or the next. For though the mercy 
of God is moved, by a true repentance, to pardon the 



24 



FEASTS AND FASTS. 



guilt and eternal punishment due in hell for mortal sin, 
yet his justice often substitutes in its place, some debt of 
temporal punishment to which the repentant sinner is 
liable on account of his past sins, as appears evidently 
from several remarkable instances recorded in holy writ, 
particularly Adam, King David, Manasses, the Israel- 
ites, &c. 

It is to discharge and cancel this debt of temporal 
punishment, that works of penance are enjoined in the 
sacred tribunal of Confession ; and that the Catholic 
Church, like a compassionate mother, opens her spiritual 
treasures from time to time to supply the wants and 
make up the deficiencies of her children. In virtue of 
the power given to her by Jesus Christ, and in imitation 
of St. Paul (2 Cor. x.) and several other renowned doc- 
tors and pastors who flourished in the purest ages of 
Christianity, she grants indulgences to such of the faith- 
ful as are properly disposed, and apply, with fervour, to 
those works of piety and religion, charity and penance, 
that are required on their part, as conditions necessary 
to gain the benefit of an indulgence. 



CATECHISTICAL INSTRUCTIONS 



WOS THE 

CHIEF MYSTERIES OF FAITH, &c &c. 



PART I. 



CHAP. I. 

OF THE apostles' CREED, THE FAITH AND HOPE OF A 
CHRISTIAN. 

1 O "XTIT'-^^^^ is the sum of our belief? A. It is 
L. id. YY comprehended in the Apostles' Creed, under 
twelve articles made by the twelve apostles, as follows. 

I believe in God the Father Almighty, Creator of hea- 
ven and earth ; and in Jesns Christ his only Son our 
Lord ; who was conceived by the Holy Ghost, born of 
the Virgin Mar^/ ; suffered under Pontius Pilate^ was 
crucified, dead, and buried ; descended into hell, the 
third day he rose again from the dead ; ascended into 
heaven, sits at the right hand of God, the Father Al- 
mighty ; from thence he shall come to judge the living 
and the dead; I believe in the Holy Ghost, the holy Ca- 
tholic Church, the communion of saints, the forgiveness 
of sins, the resurrection of the body, and the life ever- 
lasting. — Amen. 

In matters of divine faith, when a christian says (I 
believe) he does not mean, / think so, I judge so, or I 
am of such an opinion ; but I am full'!/ persuaded, 
without being weak in faith, or staggering at the word 
of God, knowing how dangerous, rash, and foolish is 
all curiosity in mysteries of faith, which we must not 
think to comprehend by reason, but setting aside all ex- 
perience and knowledge proceeding from our senses, not 
able to know natural, much less supernatural things, 
must captivate our understanding in obedience to faith, 
simply believing with more certainty than we see with 
3 



26 



OF FAITH. 



[part 1. 



our eyes, all and each mystery of faith upon God's re- 
vealed word, delivered to us by the Catholic Church, 
our rule and guide about all mysteries of faith. 

2. Q.. B'l/ v)hat means is our understanding raised 
to the knowledge of divine mysteries 7 A. By faith, 
without which we can neither know nor do our duty. 
Without faith it is impossible to please God, Heb. xi. 6. 

3. a. What is faith ? A. It is the gift of God, and 
light of our souls, by which we firmly beUeve whatever 
the Church teaches, as revealed by God, and taught by 
the apostles, to all which, without exception, we equally 
assent, having the same reason to believe all, as any 
{the revealed icord of God) who can neither deceive or 
be deceived; who has commissioned the ministers of 
his Church to teach all necessary mysteries of faith, and 
commanded the people to believe and receive them un- 
der pain of damnation. — Going into the whole world, 
preach the gospel to all creatures ; he that believes, and 
is baptized, shall be saved ; but he that believes not shall 
be damned," Mark xvi. 16. " If he will not hear the 
Church, let him be to thee as an heathen and publican," 
Matt, xviii. 17. " By grace you are saved through faithy 
and that not of yourself, for it is the gift of God," Eph. 
ii. 8. " Because God, who commanded hght to shine 
out of darkness, hath shined in our hearts to the illumi- 
nation of the knowledge of God's Glory in the face of 
Jesus Christ," 2 Cor. iv. 6. " Faith comes by hearings 
and hearing by the word of Christ," Rom. x. 17. " Faith 
is the substance of things hoped for, the evidence of 
things not seen," Heb. xi. 1. Where read the effects and 
wonders of faith, and always remember Christ's saying : 
" Blessed are they that have not seen, and have believ- 
ed," John XX. 29. Believed^ I mean entirely the reveal- 
ed word of God, as proposed successively under us by 
the holy Catholic Church, whose living voice conveys 
down to us with equal authority, both the letter and 
sense of scripture, and so is the best interpreter thereof, 
and the most assured rule and guide for all to follow. — 
" He that hears you, hears me ; and he that despises 
you, despises me," Luke x. 16. " who sends you/' Mat- 
thew xviii. 19, 



CHAP. I.] 



OF FAITH. 



27 



4. Q,. WTien is each bound to inwardly believe and 
outioardly profess his faith 7 A. Each come to the use 
of reason, is bound to beheve the chief points of faith 
after a sufficient proposal, and make acts of faith by as- 
senting to all revealed truths proposed by the Church ; 
as also when he receives any sacraments, prays, or uses 
acts of piety. " For he that comes to God, must believe 
that he is, and is a re warder of them that diligently seek 
him," Heb. xi. 6. But besides believing, we must in due 
time and place profess what we believe, as oft as God's 
honour, our own or neighbour's good require. " Judge 
ye if it be just in the sight of God to hear you, rather 
than God, for we cannot but speak the things which we 
have seen and heard," Acts iv. 20. We must courage- 
ously say with St. Paul, " I am not ashamed of the gos- 
pel ; for it is the power of God unto salvation, to every- 
one that believes," Rom. i. 16. " With the heart we 
believe unto justice, but with the mouth . confession is 
made unto salvation," Rom. x. 10. " Who shall deny 
me before men, I will also deny him before my Father 
who is in heaven," Matt. x. 33. Which should awaken 
those who forsake, or embrace not the true faith, seeing, 

Without faith it is impossible to please God," Heb. xi. 
6. which sufficiently shews the necessity thereof 

5. Q.. Will faith vnthout good works save a man 7 
A. Fathers by their lives and writings, councils by their 
decrees, pastors by their preachings to do good and to 
fly evil, to keep God's commands, (fcc. universally shews, 
as scripture doth, that faith without good works will not 
save a man. " If I shall have all faith, so that I could 
remove mountains, and have not charity, I am nothing," 
Cor. xii. 2. " Faith without works is dead," James ii. 
26. " Blessed are they who hear the word of God and 
keep it," Luke xi. 28. "If thou wilt enter into hfe, keep 
the conmaandments," Matt. xix. 17. 



28 



OP THE FIRST ARTICLE. 



CHAP. II. 

OF THE FIRST ARTICLE. 

1 Q, ^^/ST'^'^^ profess we hy (I believe in God ?) A. 

T ▼ To most firmly believe there is a Goa, and 
but one God, our beginning and last end, in whom we 
chiefly confide, that he will give us eternal bliss after 
this life, if we keep his commands. " We trust in the 
living God, who is the Saviour of all men, especially of 
the faithful," 1 Tim. iv. 10. " One God and father of aU, 
who is above all, and by all, and in all us," Eph. iv. 6. 

2. Q,. What must we conceive God to he 7 A. K spi- 
ritual substance, having his being from himself, incom- 
prehensible, immutable, omnipotent, infinitely wise, in- 
finitely good, immense, eternal, without beginning or 
ending, who depends on nothing, but all depend on him 
for their being and preservation. " By him were all 
things created that are in heaven, and that are in earth, 
visible and invisible, whether thrones, or dominations, 
or principalities, or powers ; all things were created by 
him and for him, and he is before all things, and by him 
all things consist," Col. i. 16, 17. " All things were 
made by him, and without him nothing was made," 
John i. 3. ^' I am Alpha and Omega, the beginning 
and end, saith our Lord, which is and which was, and 
which shall come, the Omnipotent," Apoc. i. 8. " God 
is a spirit," John iv. 24. " All things are naked and 
open to his eyes," Heb. iv. 13. " To the King eternal, 
immortal, invisible, the only God, honour and glory, for 
ever and ever." Amen. 1 Tim. i. 17. 

Reason as well as faith shews, that God was ever, 
and never made. For all know what is not, can do no- 
thing ; if, then, once there had been nothing, it follows 
that there could never have been any thing, seeing some- 
thing cannot be made by nothing. Since, then, many 
tilings are, there must have been some first maker ; and 
so not made, because the first, and consequently God, 
maker of all things, blessed for ever more. 

The glory of the world, the strange diversity, yet won- 



CHAP. II.] 



OF GOD THE FATHER. 



29 



derftil order of all created things, the variety of times 
and seasons, the motions of the heavens, the corruptions, 
alterations, and changes of things by death and life, suf- 
ficiently declare there is a God, or some first Maker, 
not made by any. "The heavens declare the glory of 
God, and the firmament shews the works of his hands," 
Psal. xviii. 1. " The invisible things of him from the 
creation of the world are clearly seen, being understood 
by the things that are made, even his eternal power and 
Godhead," Rom. i. 20. 

It is evident, also, that there is but one God ; for ab- 
solute sovereignty, which God has, admits of no equal, 
because above all. " One God, and Father of all, who 
is above all, by all, and in all us," Eph. iv. 6. Yet, 
though we believe there is but one God, one divine na- 
ture, however, we must believe that the same nature is 
in three divine persons, so as that each person is God, 
and yet but one God, though each person is really dis- 
tinct, and was so from all eternity. " There be Three 
that give testimony in heaven, the Father, the Word, and 
the Holy Ghost, and these three are one," 1 John v. 7. 
^' Teach all nations, baptizing them in the name of the 
Father, and the Son, and of the Holy Ghost," Matt, xviii. 
19. To reconcile the trinity of persons with the unity 
of God, is a dangerous subject of human curiosity ; 
God has said it, and we must believe it, as we must be- 
lieve all other mysteries of Christian faith upon God's 
word, delivered to us by his holy Church. 

3. Q,. Why is the first person of the blessed Trinity 
called Father ? A. Because being the fountain, whence 
the other two persons proceed, and not proceeding from 
any, he begat the Son from all eternity, as the expression 
of his essence, with whom he produces the Holy Ghost, 
not that there is the least degree of inequality betwixt the 
Father. Son, and Holy Ghost, who are one and the same 
eternal God ; but the Father is the first person, because 
he proceeds from no other ; the Son is the second person, 
because he proceeds from the Father only ; and the Holy 
Ghost is the third person, because he proceeds from the 
Father and Son, who, notwithstanding, have the self-same 
nature the self-same being, and all absolute perfections 



30 



OF ANGELS. 



[part I. 



alike. He is Father likewise in respect of us, and all his 
creatures who derive their being from him. " For in him 
we live, move, and have our being," Acts xvii. 28. Fa- 
ther^ because loving us with more thsui a fatherly love, he 
created us to his own image and likeness^ and sent his 
only Son to redeem us, when his enemies, to teach us by 
his doctrine, life, and example, the way to heaven, and 
to institute means to derive unto us his holy graces ; Fa- 
ther, because having purchased our liberty by the death 
of his only Son, he directs, s^uides, and governs us as 
his truly adopted children, made such by holy baptism. 
" You have received the spirit of adoption of sons, where- 
in we cry Abba, (Father,) for the spirit testifies to us that 
we are the sons of God ; and if sons, heirs also, heirs 
truly of God, and co-heirs of Christ," Rom. viii. 15. 
" See what manner of charity the Father has given us, 
that we should be named and be the sons of God," 1 John 
iii. 1, so as good children we should always love him and 
keep his commandments. Do we so. 

4. d. What signifies Almighty ? A. That God can 
do all things that can be done (which are not ill, or do 
not argue imperfection) as he pleases. " He has done all 
things, whatsoever he would," Psal. cxiii. 11. His Om- 
nipotency is shewn by Creator of heaven and earth, 
seeing nothing but an Omnipotent Power could make 
them, and all created things, out of nothing, to which 
all would return if the same power preserved them not. 
Of his other attributes, his power is deservingly mention- 
ed, as includino^ all his other perfections, which should 
make us fear, love, and trust in him. " If God be for us, 
who is against us 7" Rom. viii. 31. 

5. Q,. What moved God to make all thingsl A. 
His own goodness, that so he might communicate him- 
self to men and angels. " Our Lord hath made all things 
for himself," Prov. xvi. 4. 

6. Q.. What is an Angel 7 A. A. spiritual creature, 
subsisting completely without a body, the most noble of 
creatures, exempt from corruption or change, endowed 
with a perfect understanding and will, free and capable 
to know, love, and glorify God. 

7. Q,. When and why did God create Angels 7 A. 



CHAP. II.] 



OF ANGELS. 



31 



After the heaven's creation, God created the angels to be 
partakers of his glory, executioners of his will, and our 
guardians. " He has given his angels charge of thee, 
and they keep thee in all thy ways," Psal. xc. 11. As- 
sisting us in all our undertakings, defending us against 
the devil's snares, after sin, moving us to repentance, 
praying for us, and guiding us to heaven, unless we re- 
ject their conduct by living and dying in sin. " Behold, 
I will send my angel, who shall go before thee, and keep 
thee in the way, and bring thee into the place which I 
have prepared ; observe him and obey his voice," Exod. 
xxiii. 20, 21. 

8. Q,. hi what state were the angels created 7 A.\n 
the state of grace, with condition, that if they persevered 
in obedience to God, according to the orders prescribed 
them, they should be translated from the state of grace 
to that of glory. 

9. Q,. Did they all persevere in that state 7 ^. No : 
Lucifer, the chief, and many others by his example, filled 
with pride, presumption, and self-love, revolted against 
God, " I will ascend to heaven, &c. and be like the 
Highest," Isai. xiv. 13, <fec. ; for which pride they ,were 
cast into hell, and of most beautiful angels, became most 
foul devils. " If God spared not the angels sinning, but 
cast them into hell to be reserved unto judgment," 2 Pet. 
ii. 4, what will he do with proud man neglecting his 
commands ? 

10. Gl. What must we believe of the good angels 7 
A. That they, for opposing the design of the wicked, 
and persevering in their due subjection to God, were 
crowned with endless glory, according to their merits. 

11. Q,. Are all the angels equal among themselves 7 
A. No : among them are divers degrees of excellency, 
both according to their state of nature and glory ; as to 
their nature, they are divided into three hierarchies, the 
lowest whereof consists of angels^ archangels, and prin- 
cipalities ; the middle, of povjer, virtues, and domina- 
tions : the highest of thrones, cheruhims, and seraphims, 
which distinction, as it is among the blessed a great or- 
nament to their felicity, so it remains to the damned a 
great confusion ; the blessed also differ in their state of 



32 



OF MAN. 



[part I. 



glory, God diversely beautifying- them according to the 
diversities of their grace and merits. 

12. d. Do the evil ajigels ever come from hell 7 A. 
They may, and do, (by God's permission,) to molest men, 
either in punishment of their sins, or in trial of tliei r 
virtue, though their torments are not thereby diminished. 

13. Q,. How are the ruins of the damned angels to 
he supplied 7 A. By holy men, who live and die in 
God's favour. 

14. Q.. What is inan 7 A. A creature endov/ed vnth 
reason, created in God s image and likeness, Gen i. 26, 
Whose soul, produced out of nothing, and united to a 
corruptible body, is subject to many miseries through 
Adam's fall. " By one man sin entered into the world, 
and death by sin, and so unto all men death passed,*' 
Rom. V. 12. " Man born of a woman, living a short time, 
is filled with many miseries," Job xiv. 1. 

15. Q,. When and to whose likeness did God maize 
man 7 A. On the sixth day, at the world's creation, 
and to his own image and likeness. Gen. i. " God form- 
ed man of the slime of the earth, and breathed into his 
face the breath of life, and man became a living soul," 
Gen.'ii. 7. Then of a bone taken out of Adam's side, 
God made a woman, from whom all mankind descends, 
by way of generation, as to the body ; but the soul is 
created by God, and united to the body, when sufficiently 
organized in its mother's womb. 

16. Qi. What is man^s soul 7 A. h. spiritual sub- 
stance, created by God, to inform man's body, endowed 
with understanding and free will, whereby man is made 
to God's image, resembling the angels, and differs from 
all other creatures. 

17. Q,. In xvhat state ivas man created 7 A. in tlie 
state of grace, innocency, and original justice, compre- 
hending all sorts of blessings necessary for the perfection 
either of body or soul, his body had perfect health, beauty, 
&c.; senses quick, functions regular ; his soul was beau- 
tiful with heavenly grace, or inherent justice ; liis under- 
standing endowed with knowledge of natural and super- 
natural things ; his will biassed with the love of God. 
The inferior powers of his soul, the motions of his flesh. 



CHAP. II.] 



OF man's end. 



33 



were subject to reason, reason to the spirit, and the spirit 
of God. He had no error, no trouble, or inward passions 
t)f the mind, no inordinate concupiscence, no propension 
to evil, but a singular pleasure in the practice of good. 
" God made man right," Eccles. vii. 30. " With glory 
and honour thou hast crowned him, and placed him 
over the works of thy hands : thou hast subjected all 
things under his feet," Psal. viii. 6, (fee. He was placed 
in paradise, a place abounding with all delightful objects, 
where God made man master of all things. " Of every 
tree of paradise eat thou ; but of the tree of good and 
evil eat not, for in the day thou shalt eat of it thou shalt 
die," Gen. ii. 16. Thus God covenanted with Adam^ 
head of his posterity, who, by the devil envying man's 
happiness, was brought to eat the forbidden fruit, and so 
with all his posterity, was condemned to innumerable 
miseries in this life, and after death to eternal woes. 
" By one man sin entered into this world, and death by 
sin ; and so death passed unto all men," Rom. v. 12. 

18. Q. For what end did God make man 7 A. Chief- 
ly to know, love, and serve him, as his beginning and last 
end, during this life, that he might enjoy him in the next. 
" Thou shalt love the Lord thy God with all thy heart, 
and with all thy soul, and with all thy mind." Matt. xxii. 
37. And seeing the law of love permits not any thing 
to be beloved but only in God, and for God, and all the 
faculties of our soul and body, all our time, care, and in- 
dustry, ought chiefly to be employed in God's service, and 
our soul's salvation. "None of us lives to himself, and 
none of us dies to himself, for whether we live, we live to 
our Lord; and whether we die, we die to our Lord ; there- 
fore, whether we live or die, we are our Lord's," Rom. 
xiv. 7, (fee. " Whether, therefore, you eat or drink, or 
do any other thing, do all to the glory of God," 1 Cor. 
X. 31. " Set your affections on things above, not on things 
on the earth," Col. iii. 2. " For what doth it profit a man 
if he gain the whole world, and lose his own soul, or what 
shall a man give in exchange for his soul?" Matt. xvi. 26. 
To secure which, there is no other way but to labour 
rightly for the end, for which God hsis made us. Do we 
truly so? 



34 



OF man's end. 



[part I. 



19. Gi. Can all know they come into this world for this 
end 7 A. Though God gives to all a sufficient light to 
come to this knowledge ; " The light of thy countenance, 
O Lord, is signed upon us," Psal. iv. 7. "Yet Christians, 
so called from Christy the true light, which enlightens 
every man that comes into this world," John i. 9, are more 
favoured herein ; having by the light of faith a perfect 
knowledge thereof " The grace of God our Saviour hath 
appeared to all men, teaching us that denying impiety 
and worldly desires, we live soberly, and justly, and god- 
ly in this world," Tit. ii. 11. 

20. Q,. Whom call you Christians 7 A. Who being 
baptized, believe in Jesus Christ, believe his doctrine, 
and follow him. My sheep hear my voice and follow 
me," John x. 27, not in shew, or lip-service, but with 
heart, mind, and body, ready always to do, or suffer what 
God requires, and rather die than offend him. " So let 
none of you suffer as a murderer, &c. but if as a Christ- 
ian, let him not be ashamed, but let him glorify God in 
his name," 1 Peter iv. 15. " I have given you an ex- 
ample, that as I have done to you, so you do also," John 
xiii. 15, "If any man have not the spirit of Christ, he is 
none of his," Rom. viii. 9. " You are the children of 
God by faith in Christ Jesus, for as many of you as are 
baptized in Christ, have put on Christ," Gal. iii. 26. — 
Lord, give us a true Christian spirit and grace, to follow 
our Lord Christ Jesus. 

21. Q,. Which are the obligations of a Christian 7 
A. To conform truly with his whole heart and mind to 
the law, life, doctrine, and example of Christ, as his gospel 
directs, by fleeing pride and all worldly vanities ; by con- 
temning riches, honours, pleasures, <fec. ; by mortifying his 
appetites, curbing his passions, and all sinful inclinations ; 
by suffering patiently all affronts, crosses, losses, &c.; by 
doing in all things the will of God, and not his own ; by 
duly observing God's laws; by practising virtue and 
fleeing vice, never doing what Christ's gospel condemns, 
nor omitting what it enjoins. " I am not ashamed of the 
gospel, for it is the power of God unto salvation, to every 
one that believes," Rom. i. 16. " They that are Christ's 
have crucified their flesh, with their vices and lusts,'* 



CHAP. III.] OP THE SECOND ARTICLE. 



35 



Gal. Y. 24. " Christ died for all, that they, who live, 
should not henceforth live to themselves, but to him who 
died for them, and rose again," 2 Cor. v. 15. " Who, 
says he, abides in him, ought himself also to walk, as he 
walked," 1 John ii. 6. " If any will come after me, let 
him deny himself, and take up his cross daily, and follow 
me," Luke ix. 23. Do we thus ? 

22. d. What ought a Christian to knoio and observe 7 
A. All come to the use of reason, must believe, in general, 
all truths revealed by God, and taught by God's church, 
which are contained in holy scriptures, and divine tradi- 
tions ; in particular, the unity and trinity of God, the in- 
carnation, passion, and death of Christ for man's redemp- 
tion, and all other articles contained in the Apostle's 
Creed ; also, all what is necessary for worthily receiving 
such sacraments as they are to receive, and all other acts 
of religion, which they are obliged to exercise towards 
God — as praying in due time, and observing always God's 
commands, which parents and sureties are bound to teach 
children ; all, therefore, must know the Apostles' Creed, 
our Lord's prayer, God's Commands, the Church's Pre- 
cepts, and what concerns the Sacraments they are to re- 
ceive ; and these not superficially, but so as they can give 
some account of the substance and meaning of each one 
in particular. 



CHAP. IIL 

OF THE SECOND ARTICLE. 

1 Q, "^i^T""^"^^ profess roe hy the second article^ {and 
■ Y V in Jesus Christ his only Son our Lord 7) 
A. We profess to believe, and put our trust in Jesus Christ 
our Lord and Redeemer, true God, and true man, the 
second person of the blessed Trinity, God's only Son, 
who, as God, is not made, nor created, but from all 
eternity without a mother proceeds from the Father, as 
the expression of his essence, the splendour of his glory, 
the figure of his substance, and the invisible image of his 



36 OP THE THIRD ARTICLE. [PART I. 



divinity, co-equal and consubstantial to his Father, and 
consequently infinite, omnipotent, and Lord of us, and 
of all other things, as the Father is. 

Jesus signifies a Saviour, a name above all names, 
given him by his Father before his birth. " Thou shalt 
call his name Jesus, for he shall save his people from their 
sins," Matt. i. 21. Luke i. 31, Which name he merited 
by becoming man to redeem the world by his death and 
passion, purchasing for us grace and glory. " Neither is 
there any other name under heaven given to men wherein 
we must be saved," Acts iv. 12. 

Christ is another name, signifying Anoi7ited, who, 
by his eternal Father, was anointed Priest, King, and 
Prophet, not by infusion of natural oil, but by a total in- 
fusion of the Holy Ghost, by the plenitude of divine 
grace, and by the divinity itself. " He is declared a priest 
for ever, according to the order of Melchisedec," Psal. 
cix. 4. ; who, at his last supper, offered the most holy 
sacrifice of his body and blood, and himself a sacrifice 
upon the cross for our sins. " A king, of whose kingdom 
there shall be no end," Luke i. 33. A prophet, who came 
to denounce unto us the divine truths, and instruct us in 
the way to heaven. May his grace enable us to zealous- 
ly follow his life, doctrine, and example, for the salvation 
of our souls. 



CHAP. IV. 

OP THE THIRD ARTICLE. 

1 Q "XT^^"^"^ profess tve in the third article, {who 
▼ f was conceived by the Holy Ghost, horn of 
the Virgin Mary 7) A. We profess and beheve that 
Jesus Christ, the second person of the blessed Trinity, 
(when the time of our redemption was come,) after the 
Virgin's consent to the angel's message, united to his di- 
vine person in the Virgin's womb, a body perfectly or- 
ganized, formed by the operations of the Holy Ghost of 
her purest blood, animated with a rational soul, and at 



CHAP. IV.] 



OP CHRIST MADE MAN. 



37 



midnight, was born of the Virgin Mary, after nine months* 
imprisonment in her body, without breach or blemish to 
her virginal integrity. 

2. Q,. Did Christ cease to he God when he became 
man 7 ^. No : for being always God, he could not 
cease to be what he ever was, true God, co-equal and 
consubstantial with his Father, blessed for evermore. 

3. Q,. Why became he man A. To redeem and 
save lost man, by fully satisfying for man's offences, 
which being in some sort infinite, (as are mortal sins,) 
because against the infinite goodness of God, required an 
infinite satisfaction in vis^our or justice, which no man, 
nor all men together, were able to render, especially being 
deprived of grace, which, being God's gift, is not in man's 
power, and yet so necessary, as that none without it can 
work his conversion, or satisfy for sin. Man then had 
remained for the devil's slave, had not our good God 
(who left the rebel angels, far more noble than we, to suf- 
fer eternally) taken compassion on us, and sent his only 
Son to become man, that the same nature which had 
offended, infinitely dignified by the Divine Person, might 
be able to satisfy the Divine Justice, and so free man from 
the devil's slavery, which obliges all to love, and never 
offend so good a God, least he punish such ingratitude 
to all eternity. 

4. Q,. Why deferred, God^ almost^ if not more than 
4000 years^ to send his Son to redeem ns 7 A. To make 
us sensible of the grievousness of sin, which deserves 
eternal punishment, and daily move us to consider his 
great mercy in our deliverance by Christ's merits. 

5. Qi- Why ivas the Son of God made man rather 
than the Father or the Holy Ghost 1 A. It pleased God 
that his Son, his increated image, should redeem man, 
created to God's image, that his adopted sons should be 
redeemed by his natural Son, that he, who was born 
from eternity without a mother, should be born in time 
of a mother without a father; according to these two 
generations, there are in Christ two natures, and two 
wills, divine and human, yet so agreeable, as that there 
is no opposition between them. 

6. Qi. Was Christ conceived and made man only by 



38 OF CHRIST MADE MAN. [PART I, 

the Holy Ghost 7 A. The three persons of the blessed 
Trinity equally concurred, having all the same undi- 
vided power ; ^ret the work was effected only in the Son, 
who united our nature to his divine Person. This union 
we call the incarnation of Christ, whigh being a work 
of grace, goodness, and mercyj proceeding from love, is 
particularly ascribed to the Holy Ghost, the God of love. 

7. Q.. HoiD differs iJie conceptimi and birth of Christ 
from that of other children ? A. Others are conceived 
by concurrence of man and woman together, by way of 
generation, the only order which God has put m nature 
for man's production, and some days pass after this con- 
currence before a body is framed, which, as soon as ani- 
mated, the sou], created by God in imion with it, is in- 
fected with sin, wherein all are born with s^reat pain to 
mothers ; but the Son of God was conceived by the ope- 
ration of the Holy Ghost in the womb of a virgin, of 
whose body, after her consent was given, was formed 
the body of Christ, and quickened at the same moment. 
Avith a soal infused therein, which united to Christ's sa- 
cred person, was instantly beautified with the fulness of 
grace, and all other perfections belonginor to nature, and 
nine months after was born without pain to his mother, 
or breach of her virginal integrity ; he being thus at 
once true God and true man, in one single person, the 
blessed Virgin was, at the same time, true mother of God 
and man, and so styled by St. Elizaheth. " Whence is 
this to me, that the mother of my Lord should come to 
me," Luke i. 43. True mother of God, and yet always 
a virgin before, in, and after her child-bearing, as the 
Apostles' Creed, and all the faithful have ever taught : 
Christ honoured her as his mother^ and we dishonour 
Christ in dishonouring her. 

8. Q,. When^ tohere^ and^ in lohat cmidition was Christ 
horn 7 A. St. Luke ii, Virrites. how after the edict of 
Cmsar Augustus^ that all the world should be enrolled, 
Joseph went from Nazareth to Bethlem^ to be enrolled 
with Mary his espoused, v^ife^ that loas with child^ and 
it happened, ichen they were there^ her days were ac- 
complished that she should he delivered^ and she brought 
forth her first begotten Son. and swaddled him in clothes^ 



CHAP. IV.] 



OP Christ's progress. 



39 



and laid him in a manger^ because there was no place 
in the inn^ 6^c. In this poor condition would Jesus be 
borUj to check our pride and desire of worldly greatness, 
to teach us poverty of spirit, humility of heart, contempt 
of riches and worldly honours ; patience in adversity, 
meekness in troubles, mortification of our wills, appetites, 
and inclinations, being " through many tribulations we 
must enter into the kingdom of God," Acts xiv. 2. 

9. Q.. What was Chrisfs progress after his birth 7 
A. " On the eighth day he was circumcised, and called 
Jesus,''^ Luke ii. He was after visited and adored by the 
three kings ; forty days after his birth he was presented 
in the temple of Jerusalem in quality of the first begotten ; 
then, Joseph and Mary fled with him into Egypt to es- 
cape Herod's fury, who killed all the children in the con- 
fines of Bethlem.^ under two years old. Matt. ii. Which 
passages the church yearly celebrates by festivals of 
Holy Innocents^ New Yearns Day, Tivelfth Day^ and 
Candlem^as Day. After Herod^s death he returned to 
Nazareth, whence yearly at the solemn feasts he went 
to Jerusalem, Luke ii., where, left by his parents at 
twelve years old, after three days search, he is found in 
the temple, in the midst of doctors. "And Jesus in- 
creased in wisdom, and age, and grace with God and 
men," Luke ii. 52. Till thirty years old he lived with 
his parents ; being then baptized by St. John in Jordan.^ 
he went into the desert, where he fasted forty days and 
nights before he began to preach his doctrine, which he 
confirmed by many miracles, to convince the world of 
the truths he taught, and move us to follow his life, doc- 
trine, and example. 

10. Q.. What ivas the fruit of Chrisfs preaching 7 
A. His words being words of life, wrought strange con- 
versions, and made saints of sinners. The Evangelists in 
their gospels, and the Apostles in their epistles, have 
published some part of his life and doctrine, which the 
Pastors of the Church, the Apostles' successors, have re- 
ceived from age to age, and inviolably preserved, with 
the sense thereof, for the direction of our lives in the way 
to heaven, by following v/hich we can only be secure. 



40 OF Christ's sufferings. [part i. 



CHAP. V. 

OF THE FOURTH ARTICLE. 

1 Q '\y\7'^'^^ profess and believe in the fourth 
Y T article (suffered under Po7itius Pilate, was 
crucified, dead, and buried ?) A. We profess and believe 
that Christ, after a painful life of thirty-three years, suf- 
fered most bitter torments under Pontius Pilate, and, 
nailed to the cross, died thereon, whose body, taken 
down, was buried in a new sepulchre. 

2. Q,. Whi/, when, and where began he his sufferings 7 
A. He wonderfully suffered from his conception till his 
death, to convince us, that seeing we were lost in the 
pleasures of paradise, our life ought to be here a life of 
suffering, of penance, and mortification, and to move us 
by his example to suffer patiently all crosses divine Pro- 
vidence sends or permits, even death itself, for Christ's 
sake, without repining at God for permitting such, or 
spiting the injurer, expecting the longer we live, to suffer 
the more, as Christ did, who, at his last passion, suffered 
unspeakable torments, which (because sin begun in the 
garden of Paradise) he would begin in the garden of 
Gethse??iane, where, having a clear representation of all 
the sins of the whole world, of all the evils that were to 
follow, of all the injuries against God, of the prodigious 
number that would damn themselves, and of the small 
number that would make use of the merits of his suffer- 
ings, as also a lively apprehension of all the torments he 
was to suffer for ungrateful man, he felt such an agony 
as that his sweat became as drops of blood trickling 
down upon the ground, Luke xxii. 44, and his sorrow 
such as made him say, " My soul is sorrowful even to 
death," Matt. xxvi. 38. In the height of his agony, 
Judas, his wicked apostle, brings a troop of men armed 
with swords and clubs, to apprehend him as a tliief, 
whom, betrayed with a kiss, they bound with ropes, and 
using him most barbarously, pulled him by the hair, beat 
him w ith sticks, called him by the worst of names, drag- 
ged him from place to place, most falsely accusing him, 



CHAP, v.] OF CHRIST S SUFFERINGS. 



41 



tied him to a pillar, beat his tender flesh till the execu- 
tioners were wearied, and made his body one bleeding 
ulcer, reviling him with all sorts of scoffs and indigni- 
ties. In this sad condition they dragged him to Herod^ 
who sent him back to Pilate in a fool's coat, Pilate^ 
protesting his innocency, condemned him to be crucified 
at the cri^ of the people, who preferred Barabas, a no- 
torious villain, before Jesus, "Then the president's sol- 
diers taking Jesus into the palace, gathered unto him the 
whole band, and stripping him, put a scarlet cloak about 
him, and plaiting a crown of thorns, put it on his head^ 
and a reed in his right hand, and, bowing the knee be- 
fore him, they mocked him, saying, — Hail, king of the 
Jews ! and, spitting upon him, they took the reed, and 
smote his head ; and after they had mocked him, they 
took the cloak from him, and put on his garments, and 
led him away to crucify him," Matt, xxvii., making him 
to carry his cross in this sad condition till he fainted 
under it. When they came to Mount Calvary, the sol- 
diers rudely pull off his clothes, make his wounds bleed 
afresh, and nail him to the cross with most rugged nails^ 
driven through his tender hands and feet, they place him 
between two thieves, and omit nothing they judged con- 
ducing to his shame or sorrow ; yielding up the ghost^ 
they gave him vinegar mixed with gall, to drink ; yet he 
prayed for them, saying, "Father, forgive them, for they 
know not what they do," Luke xxiii. 24. After three 
hours upon the cross, he died, and bemg dead, he was 
taken down, and buried in a new sepulchre. 

3. Q.. Was all this necessary to satisfy for ovr sins ? 
A. No : the least drop of his blood had been sufficient, 
yet he would thus suffer to make us sensible what pu- 
nishment is dae to sin, to move us to fly and detest the 
same, which brought him to these sufferings, and oblige 
us to love and imitate him, who suffered thus for the love 
of us. " He was wounded for our transgressions, he was 
bruised for our iniquities, &c. And with his stripes we 
are healed," Isai. liii. 5. " Christ suffered for us, leaving 
you an example that you may follow his steps," 1 Pet. 
ii. 21. 

4. d. Did Christ die to save all ? A. Yes : " Christ 

4* 



42 



OF THE FIFTH ARTICLE. 



[part I. 



died for all, that they who Uve may not now hve to them^ 
selves, but to him who died for them, and rose again,^ 
2 Cor. V. 15. " One mediator between God and man, 
the man Christ Jesus, who gave himself a redemption for 
all," 1 Tim. ii. 5, &c. Whose death was profitable to us, 
first, by way of redemption ; secondly, by way of satis- 
faction for man's sins against God ; thirdly, by way of 
merit, meriting thereby grace for us to rise from the state 
of sin, to resist temptations, and to do good works merit- 
orious of eternal bliss, for all grace {observe this well) is 
derived from the merits of Christ's passion. Fourthly, 
by way of sacrifice, which was of infinite value, offered 
on the cross for our redemption. 



CHAP. VI. 

OF THE FIFTH ARTICLE. 

1 O ^T'ST^^^'^ profess and believe in the fifth 

f T article (he descended into hell, the third day 
he rose again from the dead ?) A. We profess and be- 
lieve, that as soon as Christ was dead, his soul descend- 
ed into hell to make known his power and divinity, and 
to comfort and free from thence the souls of the holy fa- 
thers and just that were detained there, in a place called 
Limbns Patrum^ whence they could not be freed till Je- 
sus paid the price of their redemption, who rose the third 
day after his death by his own proper power. 

2. d. What understand yon by hell 7 A. A. place 
where the devil and damned souls are detained ; in which, 
also, are the souls of children deceased without baptism, 
who remain forever deprived of the sight of God, yet 
without all sensible pains the other damned suffer ; in it 
also, is Limbns Patrum, whither Christ's soul descended 
by its real presence, and likewise Purgatory^ of which 
see Part III. Chap. 32. 

3. Q. Hoio long remained Christ's sotd there 7 A, 
Part of three days, from Friday to Sunday morning, 
when to the confusion of the damned and comfort of the 



CHAP. VII.] OF THE SIXTH ARTICLE. 



43 



just, by his own proper strength and power, (his divinity- 
being united to his soul in hell, and to his body in the 
grave,) he rose, accompanied with the just souls so long 
before detained prisoners, resuming his body, and all the 
parts thereof, which belonged to its perfection, and en- 
dowing it with the qualities the just shall have at their 
resurrection, of agility^ suhtility^ clarity^ and impassi- 
bility. 

4. a. Why retained he, after his resurrection, the 
scars of his wounds ? A. To confound the incredulity 
of men, (" See my hands, and bring hither thy hand, and 
put it into my side, and be not faithless, but believing," 
John XX. 27.) to present them to his Father as a propitia- 
tion for our sins, and to shew them to the court of heaven 
as a perpetual mark of his glorious combat, of his victory 
over his enemies, and his love for men. 

.5. Q,. What benefit have we by Chrises resurrection 7 
A. It confirms our faith and hope of a glorious resurrec- 
tion, and encourages us to suffer all sorts of affliction, 
that we may rise after death to glory. " Blessed be God, 
&c. who, according to his great mercy, has regenerated 
us into a Uvely hope by the resurrection of Jesus Christ," 
&c. 1 Pet. i. 3, (fee. " If we suffer, we shall also reign," 
<fec. 2 Tim. ii. 12. 



CHAP. VII. 

OF THE SIXTH ARTICLE. 

1 Q, ^iT^iT'^"^^ profess and believe in the sixth 

T T article, (he ascended into heaven, sits at the 
right hand of God the Father Almighty ?) A. We pro- 
fess and believe, that Christ, having conversed forty days 
on earth after his resurrection, to manifest it to his apos- 
tles, to confirm them and his disciples in their faith, and 
instruct them in all things concerning the rights of his 
sacraments, the sense of scriptures, and what concerned 
the government of his church, he assembled them on 
Mount Olivet, where, making a speech to them, he bless- 



44 



OP THE SEVENTH ARTICLE. [PART I. 



ed them, and by his own proper power, he ascended into 
heaven. " In their sight he was elevated, and a cloud 
received him ont of their sight," Acts i. 9. carrying with 
him the souls he freed from Limbus, to give them posses- 
sion of heaven, where he remains equal with his Father 
in power and majesty as God; and where, as man, he is 
in the highest created glory, sovereign Lord, and chief 
Mediator between God and men. " Ascending on high, 
he led captivity captive," Eph. iv. 8, 

2. Q,. Whi/ did he ascend to heaven 7 A. To take 
possession of eternal glory, (which he had merited,) to 
be our Mediator, and prepare a place of bliss for us. " I 
go to prepare a place for you," John xiv. 2. 

3. Q. What honour are v)e hound to render to Jesus 
Christ 7 A, Supreme adoration, the same as to God, he 
being the second person of the blessed Trinity, and truly 
God as well as man. 



CHAP. VIIL 

OF THE SEVENTH ARTICLE. 

1 Q, ^^j^T'^'^^ profess and believe in the se- 

? Y venth article, (from thence he shall some to 
judge both the quick and tlie dead ?) A. We profess and 
believe, that at the latter day, Jesus Christ, " who by 
God is appointed judge over all the living and dead," 
Acts X. 42, shall judge all, of what sex or condition so- 
ever. " For we must all appear before the judgment seat 
of Christ, that every one may receive the proper things 
of the body, according as he has done, either good or 
evil," 2 Cor. v. 10. 

2. Q.. Doth Christ judge every one at his death! A, 
Yes. And as it is thought in the very place and moment 
of death, he gives the unchangeable sentence, according 
to each one's deserts, which is called the particular judg- 
ment after death. " Judgment is past of all according to 
their works," Apoc. xx. 13. 

3. Q,. What need^ then^ of a general judgment 1 A. 



CHAP. VIII.] OF THE LAST JUDGMENTS 



45 



To repair the honour of Jesus Clirist, to manifest to all 
that he was the true Redeemer, that there was no other 
way to salvation but by entire belief and practice of what 
he taught, and instituted for man's salvation, and that 
they who denied his doctrine, might own before all the 
world their error for their greater confusion, to make 
known to the world God's secret judgments, to honour, 
comfort, and justify the blessed, by publishing their vir- 
tues, to confound the wicked by manifesting their wick- 
edness, to undeceive many who believe some saints, who 
then will be seen damned, and others thought damned 
that then shall be justified to be saints ; in fine, to sen- 
tence according to desert the body, which equally with 
the soul co-operated to good or evil, " For nothing is hid 
which shall not be revealed ; and secret which shall not 
be known," Matt. x. 26. 

4. Q,. Whe7^e, y)hen^ and how will this judgment he 7 
A. It is believed in the valley of Jehoshaphat^ betwixt 
Mount Olivet and Jerusalem — " But of that day and 
hour no man knows ; neither the angels in heaven, &c. 
As in the days of Noah, so also shall be the coming of 
the Son of Man, &c. Watch, therefore, for you know 
not at what hour your Lord will come," Matt. xxiv. 36, 
&c. The manner of his coming, and the circum- 
stances of his juds^ment, are truly frightful. " The sun 
shall be darkened, and the moon shall not give her light, 
and the stars of heaven shall be falling down, and the 
powers that are in heaven shall be moved, and then shall 
they see the son of man coming in the clouds with much 
power and glory," &c. Mark xiii. 24, &c. The like is 
set forth in a terrible manner by St. Luke xvi., by St. Matt. 
xxiv., by Sophonias i., by Mai. iv., by St. Johfi, Apoc. 
vi. 15. " The kings of the earth, &c. hid themselves in 
the dens and rocks of the mountains, and say to the 
mountains and rocks fall on us, and hide us from the face 
of him that sits upon the throne, and from the wrath of 
the Lamb, for the great day of his wrath is come, and 
who shall be able to stand," Apoc. xx. 21, &c. " I saw 
the dead, great and small, standing in the sight of the 
throne, and the books were opened, <fec. and all were 
judged according to their works, <fec. and he that was 



46 



OF THE EIGHTH ARTICLE. 



[part I. 



not found written in the book of life, was cast into the 
lake of fire." The fire from heaven destroyed all, the 
summons of the trumpet [arise you dead and come to 
judgment^ heard through the universe, the graves open- 
ed, the dead all resuming their bodies, and hastening, 
either to receive the sentence of the wicked, [depart from 
me you cursed into everlasting fire^ ^'c.) or this of the 
blessed, [come^ you blessed of my Father^ 6fc. Matt, xxv.) 
should daily make us fear and prepare for death, while 
time is given us, lest for want thereof we burn eternally 
in hell-lire among the devils. " Who of you can dwell 
with devouring fire 7" Isa. xxxiii. 14, and that for all 
eternity. 

5. (i. Of what must we give an account 7 A. Of 
all our thoughts, desires, wishes, affections, words, and 
works, though ever so secret. Of the intention, motive, 
and circumstances of them; of the use of our will, 
memory, and understanding ; of all the faculties of both 
body and soul ; of the use of God's sacraments ; of God's 
holy graces ; of the neglected occasions of doing good ; 
of all mispent time ; of the benefits bestowed on us, both 
spiritual and temporal ; of not only all our own sins, but 
of others we have any way occasioned. " Cleanse me 
from my secret sins, and from other men's spare thy ser- 
vant," Psal. xviii. 13. " Of every idle word that men 
shall speak, they shall render an account in the day of 
judgment," Matt. xii. 36. " For nothing is hid that shall 
not be revealed, nor secret that shall not be known," 
Matt. X. 26, which should make us watchful against all 
sin, and do timely penance ; for then it will be too late. 

It is terrible to fall into the hands of the living God," 
Heb. X. 31. 



CHAP. IX. 

OF THE EIGHTH ARTICLE. 

f r\ '\^7'^'^'^ profess we in the eighth article 7 (I 
1. ^. Y V believe in the Holy Ghost ?) A. We pro- 
fess, believe, and put our trust in the Holy Ghostj the 



CHAP. X.] 



OP THE NINTH ARTICLE. 



47 



third person in tlie blessed Trinity, who proceeds from 
the Father and the Son, as a most perfect expression of 
the eternal and reciprocal love wherewith the Father 
and the Son love mutually one the other, who is equal 
to the Father and the Son in all absolute perfections, 
and truly God ; and being he proceeds by way of love, 
to him is attributed goodness, mercy, grace, and their 
proper elfects, whereof one of the chief is the sanctifica- 
tion of our souls. 

2. Q,. What doth the Holy Ghost for our sanctifica- 
Hon and salvation ? A. He enlightens our understand- 
ing, inflames our hearts with love, enriches our souls 
with all graces and spiritual g^oods, comforts us under 
our afflictions and infirmities, and heaps on us, if our 
sins obstruct not, all sorts of benedictions, to which the 
Father and the Son equally concur. " The love of God 
is diffused into our hearts by the Holy Ghost, which is 
given us," Rom. v. 5. " Know ye not that your bodies 
are the temple of the Holy Ghost, which is in vou," 
1 Cor. vi. 19. 

3. Q,. Whe7i was the Holy Ghost given in a special 
manner to the Church 7 A. At Pentecost^ in form of 
fiery tongues. " They were all replenished with the 
Holy Ghost, and begun to speak with divers tongues, as 
the Holy Ghost gave them to speak," Acts ii. 4. Filling 
them with new light, fervour, and all requisites for con- 
verting souls to the faith of Christ. 



CHAP. X. 

OF THE NINTH ARTICLE. 

1 Q "'^y^^^^'^ profess and believe in the ninth 

¥ V article^ [I believe the holy Catholic Churchy 
the conimunio7i of saints ?) A. By / believe the holy 
Catholic Church, we profess and believe that God's 
Church upon earth, is that which Christ established in 
his own blood, which is one, holy. Catholic and Apostolic 
Church, (according to the Nicene Creed, allowed by Pro- 



48 



OF GOD'S CHURCH. 



[part f. 



testants,) which all are bound to believe in all things ap- 
pertaining to faith. " Christ loved the Church, and de- 
- livered himself for it, that he might sanctify it, &c. that 
it might be tioly and unspotted," Eph. v. 25, (fee. " If 
he will not hear the Church, let him be to thee as the 
heathen and publican," Matt, xviii. 17. 

The Church is called " The body of Christ," Eph. i. 
23, because Christ is the head of it ; also, " Christ's 
spouse," 2 Cor. xi. 2, because " Christ loves it so as never 
to desert it ;" also " Christ's flock or sheepfold," John x. 
16, because " Christ is the Shepherd of it." It is like- 
wise called "the house of God," 1 Tim. iii. 1.5, because 
"he is the founder of it, who built it upon a rock, 
against which the gates of hell shall not prevail, and 
made it the Pillar and Ground of Truths whose autho- 
rity he established before his ascension, and sent after 
the Holy Ghost to guide it into all truth, that the guiding 
might make our submission secure, and the authority 
make it necessary, since we cannot despise it without 
despising Christ," Luke x. 16. 

2. Q,. What is the Chvrch, and who out of it ? A. 
The Church is the universality, or body, of all the faith- 
ful baptized, united together by profession of the same 
Christian faith, and use of the same sacraments under 
the government of lawful Pastors, subordinate to Christ's 
Vicar upon earth, according to Clu'ist's apjiointmcnt, 
constituting and leaving Peter ^ liis apostle, liead of his 
Church, which was to continue, as Christ left it, under 
one chief head, successor to Peter ^ witliout failing, to 
the end of the world. - Tliou art Peter, and upon this 
rock will I build my Chnrch, and the gates of liell shall 
not prevail against it ; and 1 will give to thee the keys 
out of heaven," ttc. Matt. xvi. IS, &c. " Feed my 
lambs," (fee. feed my sheep," (fee. .lohn xxi. "Confirm 
thy brethren," Luke xxii. 32. " Ho gave some apostles^ 
and others some pastors and teachers, tfec. for the work 
of the ministry, (fee. until wo all meet in llic unity of 
faith, cfec. that now we bo not cliiklren wavering, and 
carried about witli every wind of doctrine in the wick- 
edness of men, in craftiness of the circumvention of er- 
ror," Eph. iv. 11, cfec. " You are built upon the found- 



CHAP. X.] 



OF god's church. 



49 



ation of the apostles," dbc. Eph. i. 19, &c. " In one spirit 
we have been all baptized into one body," 1 Cor. xii. 13, 
&c. So that they who are not baptized and incorpora- 
ted in one body, under the government of lawful Pastors, 
subordinate to Christ's Vicar upon earth successively 
from the Apostles' days, cannot be in the Church ; such 
are infidels, heretics, or schismatics, who, for not hear- 
ing the Church as Christ commands, are to be looked 
upon as heathens and publicans," Matt, xviii. 17. " A 
man that is a heretic, after the first and second admoni- 
tion, avoid, knowing that he that is such is subverted, 
and sins," 6cc. Tit. iii. 10, &c. " Mark thera who cause 
divisions and scandals contrary to the doctrine which 
you have learnt, and avoid them," Rom. xvi. 17. From 
the Church also are separated all exconmiunicated per- 
sons for obstinately violating the Church's order, as Pro- 
testants grant. 

3. Q,. A/^e none saved, hut who are in the Church 7- 
A. None but who are actually in it, or desire to seek to 
be therein, believing at least in preparation of mind all 
the revealed truths she teaches as necessary to salvation, 
and continue desirous to be partakers of her benefits. 
" The nation and people that will not serve thee shall 
perish," Isai. Ix. 12. " If he will not hear the Church, 
let him be to thee as the heathen and publican," Matt, xi- 
17. " Who believes not shall be damned," Mark xvi. 
16. " Without faith it is impossible to please God," 
Heb. xi. 6. Hence, for v/ant of true faith ; for want of 
the benefits received in and by God's Church ; for want 
of complying with God's appointment ; for want of unity 
and charity, which are lost by divisions and sects, must 
such perish if they neglect to become members of God's 
Church, wliich has been the constant belief of the faith- 
ful in all ages, not reputed heretics, sealed with the 
blood of almost infinite mart3rrs, and confirmed by the 
Fathers, Councils, Creeds, and voice of the whole 
Church, which Protestants may observe, not contradict- 
ing their eighteenth article. 

In the third age, St. Cyprian, Ep. 62, writes to Pompo, 
" The house of God is one, and none can be saved but 
in the Church :" also D. Simp. Prcel. — " He cannot 
5 



50 



OF god's church. 



[part I. 



have God his Father, who has not the Church his 
Mother." 

In the same age, Lactantius, S. 4. d. divin. inst. c. ult, 
writes — " It is only the Cathohc Church which has God's 
true worship, into which whosoever enters not, and from 
which whosoever departs, is without all hope of life and 
eternal salvation." 

For the fourth age, is St. Athanasius^s Creed, used by 
Protestants in the Book of Common Prayer, and ap- 
proved in their eighth article : " Whosoever will be 
saved, before all things it is necessary that he hold the 
Catholic faith, which faith, unless every one keep whole 
and inviolable, he shall without doubt perish everlast- 
ingly." 

In the fifth age, St. Austin, Ep. 152. ad. Don. writeSy 
" Whosoever shall be out of the Catholic Church, though 
he live commendably, yet for this sole crime that he is 
separated from the unity of the Church, he shall not have 
life, but the wrath of God remains in him." 

The fathers in the great council of Lateran, under 
Innocent III. c. i. define, " There is one universal Church 
of the faithful, out of which none at all are saved." All^ 
then, should prefer their being true members of God's 
Church before all worldly things. " For what doth it 
profit a man if he gain the whole world and lose his own 
soul," Matt. xvi. 26. Of which truth God make all sen- 
sible, and become true members of his Church. 

4. Q,. HoiD may one knoio the Church from so many 
fret ended ones 7 A. Who are serious in this great af- 
fair, who with a deep sense of God, and concern for their 
soul's happiness, will consider this matter as all ought to 
do, (their salvation depending thereon,) without preju- 
dice, passion, or interest, without regard to human ties, 
of reputation, honours, riches, of worldly comforts, of 
friends, assistance, or hope thereof; without regard to 
the difficulties of a change, to the fears of unjust vexa- 
tions, troubles, persecutions, and all other temporal in- 
conveniences and motives, (none of which ought to bias 
any in the choice of his religion, God and his salvation 
being infinitely preferable.) will easily distinguish God's 
Church from all others ; they will eeisily see that such as 



CHAP. X.] 



OF god's church. 



51 



separate from the unity of Christ's ancient Church, are 
either schismatics, who (breaking the bond of love and 
charity, which create unity in God's Church) separate 
from their head ; or heretics, who break tlie unity of 
faith, and so to be rejected, Knowing that he who is 
such, is subverted, and sins," &c. Tit. iii. 10, and to be 
considered as the heathen and publica?i, Matt, xviii. 17, 
against whom all are farther cautioned : "I beseech you, 
brethren, mark them who cause divisions and scandals 
contrary to the doctrines which you have learnt, and 
avoid them," Rom. xvi. 17. I beseech you, brethren, 
by the name of our Lord Jesus Christ, that you all speak 
the same thins^, and that there be no schisms among you, 
but that you be perfect in the same mind and in the 
same judgment," 1 Cor. i. 10. I beseech you that you 
walk worthy of your vocation, in which you are called, 
with all humility and meekness, with patience, support- 
ing one another in love, solicitous to keep the unity of 
the spirit in the bond of peace, one body, and one spirit, 
as you are called in one hope of your vocation, one 
Lordj one faith, and one baptism," (fee. Eph. iv. 1, &c. 
" Though we, or an angel evangelized to you, besides 
that which we have evangelized, let him be accursed," 
Gal. i. 8, which, with many other injunctions of Christ, 
and his apostles, for the unity of faith, should make them 
discover a very different spirit among the Lutherans^ 
Calv mists, and others of the pretended reformed religion : 
they will find them not only to have separated from God's 
Church, and the unity of faith, which was in the Church 
immediately before their beginnings, but remaining with- 
out any visible head, to vary every where among them- 
selves in divers points of faith, as appears from writing 
one against another, though they all pretend to follow 
scripture ; yet they vvdll find them differing both about 
the books of scripture, and much more about the sense 
thereof ; nor can it be otherwise, according to the very 
fundamentals of those of the pretended Reformation, 
seeing each may allow or reject whatever pleases or dis- 
pleases him, both as to scripture and the sense thereof, 
which they call the liberty of the gospel, making scrip- 
lure, as each understand it, the sole rule of faith, without 



52 



OF GOD'S CHURCH. 



[part I. 



allowing any other judge or interpreter thereof; and be- 
ing men's judgments are apt to be biassed as interest or 
affection sways, it is no wonder, for want of more solid 
foundation, so many are carried as affection or interest 
moves, and so change their religion accordingly. They 
will find none to have continued in the unity of faith 
from the apostles' days, without change or alteration, but 
only Catholics^ so always called, who, all through the 
world, though of different nations, laws, humours, inte- 
rests, &c. yet have entirely the same faith, the same 
books and sense of scripture in all controverted points ; 
the same rules for expounding them ; the same sacra- 
ments, the same sacrifice of the mass, one chief visible 
pastor, one supreme judge of controversies ; in fine, one 
and the same belief in all points of faith, each truly veri- 
fying, I believe the holy Catholic Church, against which 
make nothing the different opinions of schoolmen, or dif- 
ferent institutes of religions orders, wherein every one is 
left to his own choice and sense, all being united in mat- 
ters of faith, which is manifestly otherwise among the 
pretended reformed. 

Again, the Church being holy, (I believe the Holy Ca- 
tholic Church,) " Holiness becomes thy house, O Lord, 
for ever," Psal. xcv. 5. " Christ loved the Church, and 
delivered himself for it, that he might sanctify it, &c. 
that it might be holy and unspotted," Eph. v. 25. " The 
law of our Lord is immaculate, converting souls," Psal. 
xviii. 8. they may find from history, that all the conver- 
sions made fi-om infidelity through ail nations to the faith 
of Christ, have been made by those of and in the holy 
Catholic Church, wherein have lived and died all re- 
nowned for holiness of life, all the holy martp's, confes- 
sors, virgins, since the apostles' time : for, making souls 
holy, is only left to the ministers of the holy Catholic 
Church, who have the power of reconciliation, and the 
administration of the holy sacraments, as shall be shewn 
in the sacrament of penance. It is she (the Catholic 
Church) that has always prest the due observance of 
God's holy laws, the spirit and practice of Christ's holy 
gospel, decried all vices, commended or counselled all 
virtues, condemned all new doctrines against faith, and 



iCHAP- X-] OF FORSAKERS OF GOD's CHURCH. 53 

^tuck closely to the old ; preached voluntary penance, 
chastisements of our bodies, mortification of our pas- 
sions, denial of ourselves ; contempt of honours, riches, 
vanities, worldly pleasures ; fasting, prayer, contrition, 
confession, satisfaction both to God and our neighbours, 
giving alms to the poor, embracing the evangelical coun- 
cils of poverty, chastity, and obedience. It is she that 
labours still every where for the conversion of souls to 
Christ's holy faith, for the extirpation of all sin and 
practice of all virtue ; in fine, to bring to all a know- 
ledge and observance of Christ's doctrine, life, and ex- 
ample ; nay, to such an union and love of God, as that 
who follow her directions seem rather to live angelical 
than human lives. 

Here, now, let us deplore the misfortune and misery 
of the pretended reformed, and beseech God to let them 
see how they have been led into contrary practices and 
errors by their first preachers, who less than three hun- 
dred years since forsook the Church, being either reli- 
gious, (as Luther^ Bucer, Ochine, &c.) who forsook their 
monasteries and religious vows to satisfy their lustful 
passions ; or priests, who for the same ends forsook their 
single life, their vowed chastity, and that they might re- 
main unpunished, drew multitudes of libertines after 
them by unknown exemptions from all that was burden- 
some in the Church's laws, by opening cloisters, unveil- 
ing virgins, by bringing them to violate their religious 
vows, ties, and practices, by abolishing all austerities of 
penance, confession, satisfaction, fasting, &c. by deriding 
all mortifications, all true works of penance, who, pre- 
tending God's extraordinary mission (for ordinary they 
could not pretend to) usurped violently the churches 
and livings thereunto belonging, deprived their pastors, 
imprisoned and put them to death, pulled down monas- 
teries, after having pillaged them, confiscated their reve- 
nues, gave leave to priests and religious to marry con- 
trary to their vows to God, and accusing the fathers and 
all their predecessors of ignorance of the scriptures, and 
points of faith, even from the apostles' time ; they cried 
as they yet cry, that the Church had erred, that the pas- 
tors through the world had taus^ht false doctrines, and 
5* 



54 OF FORSAKERS OF GOD's CHURCH. [pART I. 

thus by lies, calumnies, and abominable inventions, 
(which, with severe laws, are still made use of for esta- 
blishing their errors against the church,) they have led 
numbers to ruin both body and soul ; even in their own 
books may be seen what hatred, quarrels, wars, and 
bloodshed these new-gospelers caused in Germany and 
other countries, after their revolt from God's church ; 
they wrought no miracles to confirm their pretended re- 
formed doctrine, they perverted numbers from Christ's 
doctrine, and made infidels of Christians, but never con- 
verted nation, province, town, or village, from infidelity. 
They made fasting, prayer, alms-deeds, acts of penance, 
mortification of the body, of vicious passions, inclina- 
tions, &c. self-denials, and practice of virtue, indifferent 
things ; and by asserting faith Vi^ithout good works suffi- 
cient to salvation, they even invited men to yield to their 
brutish dispositions ; by making God the author of sin, 
they cast upon him all their wickedness ; and by deny- 
ing free will in man, and asserting God's commands im- 
possible to be kept, they opened a gap to all lewdness, 
making God a tyrant, or ignorant, for commanding under 
the greatest punishments, what is not in man's power : 
but making God's Church liable to error in matters of 
faith, they destroy it, belie the Holy Ghost, and bring all 
to confusion, by making every man's private spirit the 
sole interpreter of scripture, and scripture, as interpreted 
by each, the sole rule of faith ; they may set up what 
religion they please, as they have done and do, change 
faith into probability, and make each man's fancy pass 
for the dictates of the Holy Ghost, which destroys all 
holiness, introduces libertinism, and ruins religion. 

Considering farther, according to the creeds of the 
apostles, of St. Athanasius^ and that of iVice, (used by 
Protestants^ in their Book of Common Prayer,) and pro- 
fession of all the faithful, they will find God's Church, 
from the apostles' time, to have been always called Ca- 
tholic^ and those in her Catholics, not Protestants , to 
distinguish the true believers from all others, which very 
name (says St. Austin, cont. ep. man. fund. c. AA.)keeps 
me in her bosom, which name that church alone, amidst 
so many heresies, has so enjoyed ; that though all he- 



CHAP. X.] PROTESTANTS NO CATHOLICS. 



5.5 



relics would he called Catholics^ yet to a stranger ask- 
ing where the Catholics meet^ none of the Heretics dare 
shew their own church or meeting-house. They will 
find, also, that though our adversaries seek to be called 
Catholics^ yet when they really should distinguish them- 
selves, they do not use that glorious name, as at the hour 
of death, a dying person will not say, if asked his reli- 
gion, lam a Catholic^ if he be not so, lest all the hearers 
believe him such. The like of a witness, or accused 
before a judge, lest (if not so) he may be liable to punish- 
ments. A stranger asked his religion, if he says a Ca- 
tholic^ all repute him such, and no Protestant. Ask a 
Lutheran in Germany^ (where Lutherans and Catholics 
are equally tolerated by law,) where Catholics meet at 
divine service ? He will not direct you to the liUtherans, 
but Catholic service. Since the change of religion in 
England or Scotland^ which had continued therein for 
a thousand years before, of the many Acts of Parliament 
made for establishing their respective religions, (when di- 
vers kingdoms,) we find not one for establishing the Catho- 
lic, but Protestant, Presbyterian, or Chmoh England^ 
or Scotland ; nor among all their writers, or preachers 
for religion, not one who entitles his book or sermon for 
the defence of the Catholic religion. Briefly, they will 
find all their bishops, ministers, and followers, to be nei- 
ther called nor esteemed Catholics. They are distin- 
guished by names not anciently applied to God's Church, 
as that of Protestants, Presbyterians, AnahajHists, 
Quakers, &c. and these, how dilferent soever from one 
another, have been only found in some corners of Eu- 
rope, except of latter years, where they have conquered, 
or got establishments for trading. Before Luther and 
Calvin, who lived about fifteen hundred years after 
Christ, the name of Protestant was never heard of; it 
was first, according to Dr. Helyn, assumed at Spires, in 
1522. No bishop, priest, nor layman can be produced, 
who taught Luther, Calvin, and their followers, the new 
and before unheard-of doctrine they broached ; nor can 
they name any before them, who taught in all tilings as 
they did. The 39 articles were made only in Q.ueen 
Elizabeth's reign, and no where at all profest but in 



56 



OP THE church's SUCCESSION. [PART I. 



England^ where generally the Presbyterians, Anabap- 
tists, Quakers, <fcc. condemn some of them ; which is 
sufficient to shew that Protestants are no Catholics as to 
the name, much less as to the signification, which im- 
ports universal, as Christ's Church is both for time and 
place. For place ; " Go and teach ah nations," &.c. For 
time ; " Lo, I am with you to the world's end," Matt, 
xxviii. 19, &c. " Upon this rock will I build my Church, 
and the gates of hell shall not prevail against her," Matt, 
xvi. 18. " He gave some apostles, (fee. till we all meet 
in the unity of faith," Eph. iv. 11 ; which universality 
signified by the word Catholic, the fathers have acknow- 
ledged as a clear mark of God's Church, of whom I will 
only cite St. Austin, in Psal. ci., saying, "Even to the 
end of the world the Church is in all places, and this is 
the shortness of her days." 

This universality God would have in his church, that 
all might learn of her the mysteries of faith, and that the 
consent of all nations in the same doctrine and belief 
might be an assured stay to the faithful, and a powerful 
motive for others to come into God's Church for their 
soul's salvation. 

This universality agrees only to Catholics, who, from 
our Saviour's time, have been united to his vicar St. Pe- 
ter, and his successors, with Avrhom all reputed Catholics 
through the world have lived in communion, as with 
their head, and with whom successively have commu- 
nicated all kings, bishops, priests, and faithful people of 
England, since its conversion from infidelity, till King 
Henry YIIL, who in 1534 first made himself head of the 
Church of England, because the Pope would not grant 
him a divorce from his lawful (iueen, and leave to mar- 
ry another ; who in 1536 seized the Church's revenues 
and treasures, suppressed monasteries and religious 
houses, whose ruins, with many other deplorable marks, 
are yet testimonies of the ancient religion which had 
been in Great Britain from its first conversion, and shews 
that the new ones, since begun, are neither Catholic nor 
apostolic, as not descended from the apostles, nor from 
any apostolical man. 

This will yet more appear from the continued and 



CHAP. X.] OF THE CHURCh's SUCCESSION. 57 

uninterrupted succession of God s Church, with whose 
Pastors Christ always abides, " Go and teach all nations, 
Lo, I am with you even unto the world's end," 
Matt, xxviii. 19, &c. " Who built his Church upon the 
foundation of the apostles and prophets, Jesus Christ 
himself being the highest corner stone," (fee. Eph. ii. 20. 
" Who gave some apostles, and others some pastors and 
teachers to the consummation of the saints, (fee. until we 
all meet in the unity of faith, (fee. That we henceforth 
be no more chil(h-en tossed to and fro, and carried about 
with every wind of doctrine," (fee. Eph. iv. 11, (fee. 
" Who has built his Church upon a rock, and the gates 
of hell shall not prevail against her,'* Matt. xvi. 18. In 
fine, who having committed the government of his 
Church to bishops with the greatest caution, ("Take heed 
to yourselves and the whole flock, wherein the Holy 
Ghost has placed you bishops to govern God's Church, 
which he has purchased with his own blood," Acts xx. 
28,) requires always a continued succession of lawful 
bishops to govern the church ; whence must follow, that 
where there is a continued succession of lawful bishops 
succeeding one another from the apostles' time, in the 
same faith and ministry, there, and only there, is Christ's 
visible Church. For in this present age, no church 
surely can pretend to be Christ's Church, and have 
power to teach, and authority to be believed, but as that 
power and authority is derived, and conveyed down from 
that church which Christ instituted, and was planted by 
the apostles, the conveyance whereof cannot be, but by 
an interrupted succession of pastors and believers, and 
so that church can only have this power and authority 
given by Christ, which has had an uninterrupted suc- 
cession from the apostles. In all others, whatever they 
be, their power and authority can be no better than usur- 
pation ; and they who believe them must be deceived, 
which alone is a sufficient mark to know the true church 
by. and shew the falsity of all others, according to the 
unanimous consent of the fathers. 

In the second age, Ireneus^ L. 4. adv. hser. c. 43, 
writes, " W"e are bound to obey those priests who have 
their succession from the apostles, as I have proved, who 



58 OF THE church's SUCCESSION. [PART I. 

with the succession of their episcopal charge have re- 
ceived, according to the ordinance of God, a sure gift 
of truth ; but for others who are not in communion with 
the principal seat, in whatever place they hold their 
meetings, we are to look on them either as heretics, and 
men of pernicious doctrines, or as schismatics, full of 
pride, (fee. 

In the third age, Tertulliati, lib. de Pres. urged thus 
the heretics of his time : — " Let them set forth the be- 
ginning of their churches, let them shew the order of 
their bishops so descending from the beginning by suc- 
cession, that their first bishop had some of the apostles, 
or apostolical men, his authority and predecessor, who 
yet shall persevere with the apostles, for after this man- 
ner the apostolical Churches count theirs." 

In the fourth age, St. Opt at us Milevitanus L. 2. adv. 
Parm. writes, " We must see who Avas the first bishop, 
and where his apostolical see, (fee. ; thou canst not deny 
but thou knowest that the apostolical chair was first 
erected at Rome by Peter ^ in which Peter sat, the head 
of the apostles, (fee. in this Peter sat first, Linus suc- 
ceeded him, (fee. then Damascus^ then iSirickos, who sits 
at this day our contemporary, with whom we and the 
whole world hold communication by circular epistles, 
and agree as one body ; now do you declare to us the 
foundation of your chair, who pretend to be the holy 
Church." 

Eusebius, St. Hierom, Prosper, and Epiphanius^ re- 
count the succession from Peter till their days. 

In the fifth age, St. Austin^ in Ps. cont. part. Don. 
urged the Donatists : " Recount the priests even from St. 
Petefs chair, and in that list of fathers, see the order of 
succession that is the rock, against which the gates of 
hell shall not prevail." Item, in Ep. 165. ad Gener. 
" If we are to consider the order of bishops succeeding 
one another, how much more certainly and truly to pur- 
pose do we begin from Peter, to whom, being the repre- 
sentative of the whole Church, Christ said ' upon this 
rock will I build my Church,' (fee." 

The succession of chief bishops from St. Peter at 
Rome, who successively have been always acknowledg- 



CHAP. X.] SUCCESSION OF CHIEF PASTORS. 



59 



ed Christ's vicars, and heads of his Church upon earthy 
is as follows, which mostly may be seen in Mr. Collier's 
Dictionary, with some account thereof in their respective 
places. 



THE SUCCESSION OF CHIEF BISHOPS, 
Fi^om jSt. Peter at Rome to this preseyit time. 



A. D. 

43 S. Peter 

67 S. Linus 

78 S. Cletus 

91 S. Clement 1. 
101 S. Anacletus 
110 S. Evaristus 
119 S. Alexander L 
130 S. Sixtus 1. 
140 S. Thelesphorus 
152 S. Higinus 
156 S. Pius I. 
165 S. Anicetus 
173 S. Soter 
177 S. Elutherus 
192 S. Victor I. 
201 S. Zepherinus 
219 S. Calixtus 1. 
224 S. Urbanus I. 
231 S. Pontianus 

235 S. Anterus 

236 S. Fabian 
251 S. Cornelius 
253 S. Lucius 
255 S. Stephen I. 

257 S. Sixtus II. 

258 S. Denys 
270 S. F^lix L 
275 S. Eutichsanus 
283 S. Caius 

296 S. Marcellinus 



A. D. 

304 S. Marcellus I. 
309 S. Eusebius 
311 S. Melchiades 
314 S. Silvester I. 
336 S. Mark 
336 S. Julius L 
352 Liberius 
355 S. Fc^hx IL 
367 S. Damasus I. 
385 S. Siricius 
398 S. .4jiastatius L 
402 S. Innocent 1. 

417 S. Zozimus 

418 S. Boniface I. 
423 S. Ccelestine I. 
432 S. Sixtus IIL 
440 S. Leo I. 

461 S. Hihary 
467 S. Simphcius 
483 S. Fselix III. 
492 S. Gelasius I. 
496 S. Anastatius IL 
498 S. Symmacus 
514 S. Hormisdas 
523 S. John I. 
526 S. Fselix lY. 
529 S. Boniface II. 
532 John II. 

535 S. Agapetus I. 

536 S. Silverius 



60 



SUCCESSION OF 



CHIEF PASTORS. [PART I. 



A. D. 

540 Virgilius 
555 S. Pelagius L 
559 S. John III. 
573 S. Bennet 1. 
577 Pelagius 11. 
590 S. Gregor)^ I. 
604 Sabinius 

606 Boniface III. 

607 Boniface lY. 
614 Deus-dedit 
617 Boniface Y. 
626 Honorius I. 
639 Severinus 
639 John lY 
641 Theodoras 
649 S. Martin I. 
655 Eugenius 1. 
655 Yitahanus 
669 Adeodatus 
676 Domnus 
678 S. A2:atho 

683 S. Leo II. 

684 S. Bennet 11. 

685 John Y. 

686 Conon 

687 S. Ser2:ius I. 
701 John YI. 
705 John YII. 
708 Sisinius 
708 Constantine 
714 Grea^orius 11. 
731 Gregory III. 
741 S. Zachary 
752 Stephen II. 
752 Stephen III. 
757 Paul I. 

768 Stephen lY. 
772 Adrian I. 
795 Leo III. 
816 Stephen Y. 



A. D. 

817 Paschal 1. 
824 Eugenius IL 
827 Yalentius 
827 Gregorius lY. 
844 Sergius II. 
847 Leo lY. 
855 Bennet III. 
858 Nicholas 1. 
867 Adrian II. 
872 John YIIL 
882 Martin IL 

884 Adrian III. 

885 Stephen YI. 
890 Formosus 
897 Stephen YII. 
901 John IX. 

905 Bennet lY. 

906 Leo Y. 

906 Christopher 

907 Sergius III. 
910 Anastatius III. 

912 Landon 

913 John X. 

928 Leo YI. 

929 Stephen YIIL 
931 John XI. 
936 Leo YII. 
939 Stephen IX. 
943 Martin III. 
946 Agapet IL 
955 John XIL 

964 Bennet Y. 

965 John XIII. 
972 Domnus II. 
972 Bennet YI. 
975 Bennet Yll. 

984 John XIY. 

985 John XY. 
996 Gregory Y. 
999 Silvester n. 



CHAP. X.] SUCCESSION 



OF 



CHIEF PASTORS. 



A. D. 

1003 John XVI. 
1003 John XVIL 
1009 Sergius IV. 
1012 Bennet VIIL 
1024 John XVIIL 
1034 Bennet IX. 
1044 Gregory VL 
1046 Clement II. 

1048 Damasus II. 

1049 S. Leo IX. 
1054 Victor II. 
1057 Stephen X. 
1059 Nicholas II. 
1061 Alexander II. 
1073 Gregory VII. 

1086 Victor III. 

1087 Urbanus II. 
1099 Paschal II. 

1118 Gelasius II. 

1119 Galixtus 11. 
1124 Honorius II. 
1130 Innocent 11. 

1143 Caelestine II. 

1144 Lucius II. 

1145 FiUgenius III. 

1153 Anastatius IV, 

1154 Adrian IV. 
1159 Alexander III, 
1181 Lucius III. 
1185 Urbanus III. 

1187 Gregory VIIL 

1188 Clement III. 
1191 Caelestine III. 
1199 Innocent III. 
1216 Honorius III. 
1227 Gregory IX. 
1241 Ceelestine IV. 
1243 Innocent IV. 
1254 Alexander IV. 
1261 Urbanus IV. 



A. D. 

1265 Clement IV. 
1271 Gregory X. 
1276 Innocent V. 
1276 Adrian V. 

1276 John XIX. 

1277 Nicholas III. 
1281 Martin IV. 
1285 Honorius IV. 
1287 Nicholas IV. 

1294 Caelestine V 

1295 Boniface VIIL 
1303 Bennet X. 
1305 Clement V. 
1316 John XX. 
1334 Bennet XI. 
1342 Clement VI. 
1362 Urbanus V. 
1370 Gregory XL 
1378 Urbanus VL 
1389 Boniface IX. 
1404 Innocent VII. 
1406 Gregory XIL 

1409 Alexander V. 

1410 John XXI. 
1417 Martin V. 
1431 Eugenius IV. 
1447 Nicholas V. 
1451 Pius II. 
1455 Calixtus HI. 
1464 Paulus II. 
1471 Sixtus IV. 
1484 Innocent VIIL 
1492 Alexander VI. 
1503 Pius III. 
1503 Julius 11. 
1513 Leo X. 

1522 Adrian VL 

1523 Clement VII. 
1544 Paulus III. 
1552 Julius HI. 



62 



SUCCESSION OF CHIEF PASTORS. [PART I. 



A. D. 

1555 Marcellus IL 
1555 Pauliis IV. 
1559 Pius IV. 
1566 Pius V. 
1572 Gregory XIII, 
1584 Sixtus V. 
1590 Urbarms VII. 

1590 Gregory XIV, 

1591 Innocent IX. 

1592 Clement VIII. 
1605 Leo XL 
1605 Paulus V. 
1621 .Gregory XV. 
1623 Urbanus VIII. 
1644 Innocent X. 
1655 Alexander VIL 
1667 Clement IX. 
1670 Clement X. 
1676 Innocent XL 



A. D. 

1689 Alexander VIIL 

1691 Innocent XII. 

1700 Clement XL 

1721 Innocent XIII. 

1724 Benedict XIII. 

1730 Clement XII. 

1740 Benedict XIV. 

1758 Clement XIIL 

1769 Clement XIV, 

1775 Pius VL 

1800 Pius VIL 

1823 Leo XII. 

1829 Pius VIIL 

1831 Gregory XVI., who 
is now chief pastor in the 
chair of St. Peter, as the 
fore-named and chosen 
have successively been in 
their respective times. 



By these successively has Christ's Church been go- 
verned from St. Peter's days, who have been acknow- 
ledged in their times, successors to St. Peter, by all the 
fathers and doctors of the Church, nay, by all Christians, 
of what rank and dignity soever, not reputed heretics or 
schismatics in their time ; under these all countries have 
been converted, all lawful councils assembled and con- 
firmed : by these have been ratified all laws for the uni- 
versal Church, punishments inflicted on the transgressors, 
rewards given to the observers, heretics condemned, 
with their new doctrine, as they rose, and by them have 
we received the Apostles' faith from age to age without 
corruption, change, or alteration. We then may say 
with St. Athanasius, Orat. 2. cont. Arianos, " They are 
heretics who derive the origin of their faith any where 
else than from the whole succession of the ecclesiastical 
chair." 

Protestants, whose name and religion, as has been 
said, is not of three hundred years standing,* camiiot 
* The Author first published this work about the year 1778. 



CHAP. X.] NO PROTESTANT SUCCESSION. 



63 



deny this succession, yet, because they can shew none 
of their own from the apostles, nor any apostohcal man, 
(which is a most evident argument of theirs being no 
true Church,) do loudly cry, the Church has erred, has 
been invisible some hundred years, has wanted true pas- 
tors for some ages, contrary to the express scripture, and 
Christ's promise, because they cannot shew the least 
monument of their own, before Luther^ who is so far 
from pretending to any succession, as that he brags, Ep. 
ad. Arg. " We dare glory Christ to have first been made 
known by us." Before Luther and Calvin^ who were 
very opposite, they cannot shew any country, province, 
town, or house, where their religion was profest ; no 
university, no school in the world where it was taught ; 
no communication with nations ; no kingdom, no pro- 
vince, no city, converted by it from infidelity ; no pas- 
tors, no teachers, no writings, no councils, nor churches 
for it, not one who profest to be a Protestant ; not one 
that ever held or heard of the thirty-nine articles, that 
ever saw, much less used the book of Common Prayer^ 
all which sufficiently shew their want of succession ; 
their want, consequently, of power to teach, and autho- 
rity to be believed, to administer sacraments, such as 
Christ has left to his Church, which they make void for 
some ages, in the Church antecedents to them, and which 
shews farther the newness and nullity of their religion. 

The want of apostolical succession infers the want of 
lawful mission, v/hich is a power to preach, and adminis- 
ter sacraments given by Christ to those who are autho- 
rized thereto by Christ's institution. Go teach you all 
nations," Matt, xxviii. 19. " How shall they teach unless 
they be sent," Rom. x. 15. Since, then, the pretended 
reformed can shew no succession from the apostles, how 
can they pretend to lawful mission? who gave them 
pov\rer and authority to preach, to administer sacraments, 
to deprive all pastors of their livings, rights, privileges, 
authority, &c. They must not pretend the pastors of 
the Catholic Church, from which they separated ; for it 
cannot be imagined that the Church commissioned them 
to preach against herself, to excommunicate, deprive, and 
extirpate bishops, pastors, (fee, to bereave them of their 



64 



NO PROTESTANT SUCCESSION. (pART I. 



rights, privileges, and authority, to obhge all to assent to 
a new belief, being she excommunicated them, condemn- 
ed their doctrine, and proceeded against them, as ene- 
mies to God's Church. Besides, by pretending to derive 
their authority, and power to administer sacraments, 
preach, &c. from that Church from which they separated, 
is to own that the same, the true Church, as having law- 
ful power, and themselves schismatic, or heretics, for se- 
parating from that Church, which had such lawilil power 
and authority ; I say laivful, for if she had not such, she 
could not give it to them, seeing none can give what she 
has not. 

Again, while they pretended the Church had erred, was 
perished, was invisible, and had been destitute for some 
ages of lawful pastors, whither will they run for their 
ordination, power, and authority ? will they pretend that 
Luther and Calvin, their first beginners, were extraordi- 
narily sent by God ? They neither shew that by scrip- 
ture, whereby they pretend to reform all ; nor by mira- 
cles, nor by sanctity of their lives, which are the ordinar^^ 
seals of God's extraordinary mission : their lives were 
bad and their ends accordingly ; miracles they did none 
in confirmation of their pretended authority. They 
wanted unity in their profession, being immediately di- 
vided and subdivided into several sects without remedy, 
admitting of no living visible head, or judge of contro- 
versy, and so continued a confused body without a visi- 
ble head, united only m raising divisions, both in church 
and state, in Germany, France^ and every where else 
they could. We ixiight, then, as w^ell believe a man, that 
should pretend God had made him the sole monarch of 
the world, and given him power to deprive all kings of 
their kingdoms, all magistrates of their authority, that 
would not submit to him, as Luther and Calvin^ and 
their followers, who, separating from the whole Church, 
pretended an extraordinary power to erect a new Church, 
to deprive all pastors through the world of their jurisdic- 
tion, of their livings, possessions, &c., and oblige their 
subjects to forsake them, to embrace a new doctrine, a 
new belief, new laws, new preachers, a new way of 
worshipping God, as we see has been in many places, 



CHAP. X.] NO PROTESTANT SUCCESSION. 



65 



and this only on their bare word, that they were sent by 
God to do all these things without any miracle for proof, 
nay, without a life becoming Christians, which may suf- 
fice to shew that the pretended reformed have no succes- 
sion, and so no true church among them, such as God's 
Church has ever had, and will have to the world's end. 

5. Q,. Why is this siiccession of chief pastors der ived 
successively from St. Peter? ^4. Because Christ made 
St. Peter his chief vicar upon earth, and head of his 
church. " Thou art Peter ^ and upon this rock will I 
build my church," Matt. xvi. 18, which promise, in re- 
gard of Peter's special faith and love, Christ fulfilled by 
committing to Peter's care and government his whole 
flock — " Feed my lambs," &c. " Feed my sheep," (fcc, 
John xxi. 15, &c., wherein that Peter might not fail, 
Christ said, " I have prayed for thee that thy faith fail 
not, and thou being at length converted, confirm thy 
brethren," Luke xxii. 32 ; nor do the evangelists omit to 
name always Peter first, who, after Christ's ascension, 
exercised this power, when he had ordered another to 
be chosen in Judas^s place, Acts i. 15, &c., when he first 
promulgated the gospel to the Jews, Acts i. 10, (fee, when 
he wrought the first miracle in testimony of faith. Acts 
iii. 6, when he spake first in the council, and gave his 
definitive sentence. Acts xv. 7, (fee. 

The fathers unanimously, and all the faithful, not re- 
puted heretics or schismatics, in all ages, have acknow- 
ledged St. Peter Christ's successor, and head of Christ's 
Church. 

In the third age, St. Cyprian^ Ep. 40, writes, " One 
Church, one chair founded upon Peter by the word of 
Christ ;" item, Ep. 73, " Christ gave the power first to Pe- 
ter, upon whom he built his Church, and from whence 
he instituted and declared the origin of unity." 

In the fourth age, St. Bazil, speaking of St. Peter, ad. 
c. 2. Isa. writes, " Because he excelled the rest in faith^ 
he had the Church built upon him." 

In the same ao^e, St. Hierom, Ep. 57, to Pope Dama- 
writes, " Following no other order bat Christ, I am 
in communion with your holiness, that is with the chair 
of Peter. Upon that rock I know the Church is built, 
6* 



66 



BISHOPS OF ROME. 



[part I. 



Ill the fifth age, St. Austin, in Ps. cont. part. Don. 
writes, " Reckon up the priests, even from the chair of 
Peter, and in that list of fathers see the order of succes- 
sion ; that is the rock, against wfiich the gates of hell 
shall not prevail." See Ep. 44, &c. see p. 57, &c. 

6. Q,. Did Christ ordain St. Peter's person, that in 
the Church there should he always one supreme visible 
head, St. Peter's successor 7 A. Yes ; it was for the 
good of the Church, and not for Peter^s sake chief- 
ly, that Christ made Peter head of his Church, to pre- 
vent schisms, to appease dissensions, and preserve unity 
among the members. " One of the twelve (says St. Hie- 
rom, 1. adv. Jov. c. 14.) is chosen, that a head being con- 
stituted, the occasion of schism might be taken away." 
Christ doubtless Avould have his Church continue as he 
left it, under one head. " There shall be one fold and 
one shepherd," Job x. 16. As in a kingdom there is one 
kino^, in an army one general, in a ship one pilot, which 
are figures of Christ's Church, so in the Church is re- 
quired one supreme visible head. If the synagogue had 
always one succeeding as chief, should not Christ's 
Church with more reason have one chief succeedino: St. 
Peter, by whose appointment bishops might meet to- 
gether, treat of all ecclesiastical affairs, explain the most 
hidden points, confute heresies, condemn their authors, 
that all mis^ht continue united together " in the same 
mind and same judgment," 1 Cor. i. 10, which otherwise 
could not be among nations of so many different inte- 
rests, laws, constitutions, &c. 

7. Q,. Hath the Bishop of Rome been always esteem- 
ed and acknowledged St. Peter's successor, and head of 
the Church 7 A. Yes : by all Christians not reputed he- 
retics or schismatics in their time, which they manifested 
by their continual submission and communication with 
such, as their head, and which is so universally attested 
in history by all ancient and modern writers, as nothing 
can be more. To him, as chief bishop upon earth, have 
been appeals made, as well by the' eastern and western 
Church, and the most weighty matters of the Church 
referred ; to him the faithful have directed the sum of 
their belief, the most eminent writers their books ; na- 



CHAP. X.] 



OF THE pope's POWER. 



tional and general councils their decrees and canons for 
his approbation ; his legates have presided in all general 
councils, his vicar-generals have resided all over the 
world, nor have laws, made for the universal Church, 
been received till ratified by him. To bishops, patri- 
archs, kings, emperors, <fec. has he granted most ample 
privileges, dignities, and prerogatives. By him have 
heresies been ordinarily condemned, censures inflicted, 
and for just causes dispensations given. For just rea- 
sons have bishops been deposed by him, others restored, 
priests degraded, which, with much more that might be 
alleged, are proofs so undeniable, that who denies the 
Bishop of Rome to be St. Peter'' s successor, and head of 
the Church, must deny history of all ages, the authority 
of councils, fathers, and consent and practice of the 
whole world. For this, see the aforesaid list of succes- 
sion, and the unanimous consent of fathers, in the first, 
second, and third action of the fourth general council of 
Calcedon^ admitted by Protestants ; and the fifth canon 
of the general council of Laterally under Innocent III., 
decreeing, " That after the Church of Rome^ which is 
the mother and mistress of all Christ's faitliful people, 
the church of Constantinople retains the first place ; 
that of Alexandria^ the second ; that of Antioch, the 
third; and that of Jerusalem^ the fourth." See, also, 
the council of Florence^ below cited, and the fathers, 
page 57, (fee. Neither do some learned Protestants deny 
that the primitive Bishops of Rome were, as now, es- 
teemed St. Petefs successors, and heads of the Church, 
for their time. 

8. Gt. What power belongs to the head of Chrisfs 
Church 7 A. The same that Christ gave to Peter for 
the government of the Church, which consists chiefly in 
making and repealing laws, for the Church's good, in 
punishuig the transgressors by spiritual censures, in 
consecrating and ordaining bishops, priests, and what 
other officers are necessary for the propagating and go- 
verning the Church, or displacing the same, if they do 
not right ; in calling and presiding in councils, for re- 
forming of abuses, condemning heresies, deciding con- 
troversies, (fee. " Thou art Peter." &c. Whatsoever 



68 



OF THE POPE AND COfNCIL. [pART 1. 



thou shalt bind on earth, shall be bound in heaven," &c. 
Matt. xiv. 18, &c. " Feed my sheep," (fee. John xxi. 15, 
&c. The fathers in the council of Florence, whereto 
the Grecians subscribed, having defined, (in Dec. Fid.) 

That the holy apostolic see and Bishop o£ Bo?jie had 
the primacy over the whole world, that the Bisliop of 
Rome is successor to St. Peter, prince of the apostles, 
true vicar of Christ, and head of the whole Church, 
(adds.) that full povvcr has been given him by our Lord 
Jesus Christ in blessed Peter ^ to feed, rule, and govern 
the Universal Church, according to acts of general coun- 
cils and holy canons." 

9. Q. Can the Pope gire leave to lies, sicear falsely^ 
or do any ill in any manner or loay 7 A. No ; nor any 
person upon earth ; because such things are e^dl of their 
own nature, and forbid by God, so can never be lawfully 
done by the Pope, or any other power or authority upon 
earth whatever, as God's Church has ever testified by 
suffering all manner of persecutions, whereof Catholics 
of this kingdom have had their share, who, if they would 
swear falsely, lie, and do as they have been soh cited, 
mio:ht be free from the many gricA'ous penalties of the 
laws against them, and be qualified to have places of 
honour and benefit as others have. 

10. Q.. In jyoints controverted aiypertaining to faith, 
ought cdl to submit their judgment to the determination 
of a general approved council, and obey its decrees and 
constitutions as jnoceeding from the chief est and high- 
est authority upon earth 'I A. Yes, certainly ; for seeing 
a general council consists of bishops, appointed by God 
to govern his Church, Acts xx. 28 ; of prelates, whom we 
are commanded to obey, Heb. xii. 37 ; of men eminent 
for sanctity and learning, their whole lives being devoted 
thereunto ; of men, whose esteem, dignit3^ and vocation, 
will not suffer us to think any of them would speak con- 
trary to his sentiment in any private concern of import- 
ance, much less when assembled together in council from 
all parts of the world to give testimony of their faith, (a 
matter of the greatest moment both for themselves and 
the whole Church,) we cannot imagine that a general 
council of such should all conspire against truth to damn 



CHAP. X.] OF THE POPE AND COUNCIL. 



69 



themselves and their whole posterity, or to speak con- 
trary to what they had been taught when children, be- 
lieved when men, and teached when pastors. (" For 
the lips of the priest shall keep knowledge, and from his 
mouth they shall require the law, because he is the angel 
of the Lord of hosts," Mai. ii. 7.) " Whom God appoints 
in controversies shall stand in judgment, and shall judge 
his laws and precepts," Ezek. xhv. 24. Whose sentence, 
under pain of death, God required all to observe, Deut. 
xvii. 8, (fcc. the hearing or despising whom Christ makes, 
the same as the hearing or despising himself in all points 
of faith, Luke x. 16, who being Christ's ambassadors, 
2 Cor. V. 20, should accordingly be believed and respect- 
edj who thus assembled being the representativ^e of the 
whole Church, are in far better circumstances to judge 
matters of faith than when separated in their several dis- 
tricts, who thus taking the same way the apostles took, 
(" the apostles and elders assembled to consider of this," 
&c. Acts XV. 6, (fee.) must needs give the greatest assur- 
ance, and such as have refused to submit to the determi- 
nation of a general approved council in any controvert- 
ed point of faith, have been always esteemed heretics. 
" If he will not hear the Church, let him be to thee as 
the heathen and publican," Matt, xviii. 17. 

11. Q. May not the Church or her 'pastors thus as- 
sembled, make some new article of faith ? A . No ; nor 
any other authority upon earth ; for nothing can be of 
faith but what God has revealed, and seeing the Church 
and her pastors have ever condemned all pretenders to 
new revelations, she cannot be thought to make any new 
article of faith, but only as controversies have risen, to 
condemn the new broached doctrine, and define and pub- 
lish what always was the ancient belief, by the apostles' 
example, assembled in council to determine the contro- 
versy, Acts XV. In disputes about faith, councils are as- 
sembled, not to make any new article of faith, but after 
due consideration, to jointly declare and publish what 
was always the belief of all nations in that point. Pre- 
lates, governors of God's Church, Acts xx. 28, thus met 
together from all parts of the world, must needs, by their 
unanimous and joint declaration, give the greatest as> 



70 NO CHANGES IN POINTS OF FAITH. [PART I. 

surance, which is and always was the Catholic doctrine , 
which the new broached error, and so by removing the 
occasion of dispute, preserve unity in God's Church, as 
the apostle requires. 

12. Q. How has the Church, then, made no change 
or alteration^ no addition or di??iinutio?i, in ??iafters of 
faith delivered hy the apostles 7 J . No ; what she be- 
lieves and teaches now, is the very same as was taught 
by the apostles and all ensuing ages, as will appear evi- 
dently to any who, looking into what the fathers have 
writ, councils decreed, and the faithful in all ages have 
professed, will fuid the belief of the Church in this age 
differing in nothing relating to faith from that of past 
ages. Nor can it be reasonably thought otherwise by 
any thinking, and not prejudiced man. For supposing 
what all must grant, that the apostles and their disciples, 
by preaching, and undeniable miracles, did settle in the 
hearts of those they every where converted, all the points 
of faith necessary to salvation, which, without change or 
alteration, were to be delivered to all succeeding ages, 
with all assurance that if they believed, and practised as 
they were taught, they should be saved : but damned, if 
they believed and did other^vise. All must think that 
such multitudes believing thus, would be careful to in- 
struct, or cause to be instructed, their children as they 
themselves had been ; and these children embracing the 
same faith of their forefathers, would be of the same be- 
lief as they were who taught them, and would be careful 
(moved with the same hopes of heaven and fears of hell, 
the greatest imaginable) to instruct their children, and 
whom they converted, as they had been ; which method 
of instruction still continued (for none can show or 
imasfine any discontinuation thereof) fi'om day to day, 
from generation to generation, in all parts of the world 
where Christians were, must needs bring down all points 
of faith, and whatever the apostles taught, as necessary 
to salvation, without the least appearance of change, al- 
teration, or error, in any following age, the latter inter- 
vening with the former, still practising, believing, and 
teaching as the former had practised, believed, and 
taught : each thus believing, is assured that his faith is 



CHAP. X.] NO CHANGES IN POINTS OP FAITH, 71 

the same as was taught by the apostles, there being no 
change, and so the same : especially it having been al- 
ways a tenet of the Church, to receive nothing for faith 
but what has been successively believed, taught, and de- 
livered, as the doctrine of Christ and his apostles, and to 
assent to all and nothing else but what had been thus 
delivered, anathematising with St. Paul^ Gal. i., all who 
have, do, or shall preaclT otherwise than what has been 
thus received or delivered. 

Besides, it is not to be imagined that any error could 
infect the whole Church without being perceived ; it 
must have had a time wherein it had but few followers ; 
another wherein it much increased ; another, wherein it 
equalled, and after mastered the number of those who 
believed rightly : now reflecting, that all have been in- 
structed not to believe under pain of damnation, but what 
had been delivered from day to day, from generation to 
generation, as the faith of Christ from the apostles' days, 
to adhere only to the ancient faith thus delivered, and to 
detest all novelties intrenching thereon ; reflecting, that 
all have a natural love and inclination to follow what 
has been so recommended to them by their parents, pas- 
tors, and by all most dear unto them, nay, by all the 
faithful of the world ; reflecting, that custom is very 
prevalent among men, especially when backed with the 
voice and practice of the whole Church, with the unani- 
mous cry of doing otherwise, is to run to damnation ; 
reflecting, that when at any time any controversy rose, 
bishops appointed by God to govern his Church, Acts 
XX. 28, (whose esteem, dignity, and vocation, will not 
suffer us to suspect them for false dealino^ in a matter 
that so concerned their own and the world's salvation.) 
were accustomed to meet in council from all parts of the 
universe, to declare how they had received and taught, 
and in the best circumstances, thus assembled, to debate 
and examine the matter, and then to decide the question 
in dispute, as the apostles did about circumcision. Acts 
XV. ; reflecting, that the determination of such a council 
is infinitely to be preferred before the opinion of any one 
or more private persons, and gives the greatest certainty 
that can be had ; reflecting, that every where marks of 



72 NO CHANGES IN POINTS OF FAITH. [pART I, 

the ancient belief, that the works of fathers, the histories 
of martyrs, the example of saints, the scriptures, the 
Apostles' Creed, and voice of the whole Church, did al- 
ways inculcate a constant adhering to the ancient deli- 
vered faith, how is it possible to think that any error 
against faith (heresy and schism being no more tolerated 
in the Church, than sedition and rebellion in a common- 
wealth) could pass all the said decrees, and be received 
without contradiction, as an article of faith through the 
whole world, and no mention to be found thereof? re- 
flecting as above, can any think that one, or some small 
number, could begin to publish a new and damnable 
doctrine, as an article of faith, without the world being 
astonished thereat ? would there not have been great op- 
posers in its increase, when it began to get footing in 
every country, province, town, family, &c. before it could 
have been quietly received by ail as an article of faith ? 
None of which being found, it is impossible there should 
have been any change of faith. From the first planting 
Christianity one may see in histories of all ages, what 
opposition was always against the broachers of new doc- 
trines ; what preachings, writings, councils, and decrees, 
were always against such deceivers, and their doctrine ? 
What disputes and controversies, nay, what wars and 
outrages, did the new doctrine of Luther, and others, 
cause in Germany and France, and all over the Low 
Countries, after their rebellion was begun against the 
Church. Now, seeing nothing of this kind can be shown 
by our adversaries, for any article of faith believed in the 
Church, their pretensions must be groundless, especially 
because the chiefest innovations they indict us of, are 
such as could not have crept in without noise or opposi- 
tion ; as confession (for example) is so opposite to flesh 
and blood, so repugnant to the haughty dispositions and 
humours of men, as it could never have been brought 
into any Church or diocese, much less into all through 
the universe ; never could it have been quietly imposed 
upon the meanest persons, much less upon kings, princes, 
bishops, priests, and all the potentates of the world, if it 
had not been believed from the apostles' time to have 
been instituted, and commanded by Christ himself 



CHAP. X.] NO CHANGES IN POINTS OF FAITH. 73 

Would kings, bishops, priests, and all the faithful in the 
world, have submitted to one in all spiritual affairs, had 
they not believed Christ's order thereof? At the motion 
of such an authority, (if usurped,) all the world would 
have been in an uproar ; and yet we find none (the like 
may be said of other points) that opposed the same, but 
such as were at the same time judged heretics by the 
whole Church, and opposers, not of any new doctrine, 
but of such as had been delivered by Christ and his 
apostles, to the faithful in those days. 

13. (i. What shall we say of those that pretend the 
tohole doctrine of Christ to be the invention of men, and 
not the tvord of God ? A. Such are libertines or atheists, 
and no more to be regarded than fools or madmen, con- 
tradicting what has been attested by all the faithful 
through the universe, from our Saviour's time, and seal- 
ed with the blood of innumerable martyrs, in witness of 
which truth all good Christians have been always ready 
to sacrifice their lives, liberties, and all most dear unto 
them ; so that we may better question any matter of fact 
since the world's creation, than this so evident, so attest- 
ed a truth, confirmed by innumerable miracles. 

Had not Christ's doctrine been the word of God, so 
universal a persuasion could never have been settled and 
continued, as we find hath been from the Apostles' days. 
Its first preachers were inconsiderable in all respects, of 
mean birth, of mean callinsf, (fishermen,) of no power, 
credit, or authority ; of no extraordinary natural endow- 
ments ; and yet, which is a miracle of miracles, God, by 
these poor men, destitute of all liuman helps, brings the 
idolatrous world to renounce their idolatrous worship, to 
quit their evil habits, to withdraw their inordinate affec- 
tions from riches, pleasures, honours, and from all most 
agreeable to corrupt nature, and instead thereof, to em- 
brace poverty, persecutions, and even death itself, for the 
love of Christ ; to cast off" their long persuasions in re- 
ligion, and instead thereof to entertain, and that with a 
most unspeakable firmness, the belief of inconceivable 
mysteries, a scandal to the Jews, and folly to the Gen- 
tiles," 1 Cor. i. 23, which neither appeared consonant to 
reason, nor delightful to flesh and blood ; nay, such as 



T4 god's church cannot fail. [part I. 

that nature could not but extremely boggle at, and not 
admit without absolute conviction ; to which no interest 
could move them, seeing all preferments of profit, trusty 
and honour, were in the hands of those who opposed the 
new doctrine, and to embrace it, was to forfeit v>'hatever 
they possessed or hoped in this kind, nay, to change it 
for poverty, contempt, torments^ and death ; force there 
neither was, nor could be, for all power was in those who 
were against Christianity, and was employed to suppress 
it ; in learning, wit, eloquence, and all natural parts, they 
had advantage, and the things proposed to their belief, a 
Trinity^ a God-made man. living in obscurity, and dying 
in torments and infamy, a Virgin Mother^ &c. were in- 
conceivable, and to nature insolvable riddles, which could 
never have been so universally assented to, if God had 
not by undoubted miracles manifested the same, and 
what else the apostles taught to be the revealed word of 
God, the dictates of the Holy Ghost, whose divine illu- 
minations, and most powerful grace, could only work so 
universal a change in the hearts and minds of men. 
To this may be added out of Mr. Gother, as follows^ 
Exp. Post Pent. 

God, in the estabhshing the Christian faith, sufficiently 
provided against all doubts. First, when he confirmed 
the truth of Christ's preaching by the evidence of mira- 
cles ; when he approved from heaven what Christ taught^ 
and at the same time gave us an assurance above all 
question of private reason, what we were bound to believe. 
Secondly, when Christ arose from the dead, manifesting 
himself to above five hundred brethren at once, and in 
this giving proof of his doctrine above all suspicion, since 
it was in the power of any one of that number to have 
discovered it, had it been an imposture ; especially too, 
having the encouragement of all human motives to do 
it, and nothing but the force of a certain truth to put 
them upon the publishing and attesting the miracle. 
Thirdly, when Christ sent twelve fishermen, poor, igno- 
rant, and unprovided of all human talents and helps, to 
reform and convert the whole world, to change their 
opinions and actions, to make them detest what they had 
adored, hate what they had loved, renounce all present 



CHAP. X.] god's church CANNOT FAIL« 



75 



satisfactions in hopes of a future life, the infinite dispro- 
portion of this undertaking with human strength, con- 
sidering what men they were, shows that they were 
evidently convinced of their commission being divine, 
and of the unquestionable assurance they had of a hea- 
venly assistance promised them for the execution of it ; 
for without this certainty, how could they have engaged 
in this infinite work ? without the evidence of Christ's 
resurrection, and the presence of his spirit, how could 
they now, divided through the world, have unanimously 
preached the same truths, and with one consent, sufier 
all manner of extremities, and lay down their lives in 
testimony of what they had taught? And now, we 
having seen the prodigious effects of this order of Christ 
risen from the dead — in the Church propagated over the 
world — in paganism destroyed — in the truth received- 
nothing can be more contrary to reason, than after the 
accomplishment of so wonderful a work, to doubt of its 
being the effect of the resurrection and ascension of Christ. 
The evident certainties of these mysteries was a solid 
ground to the apostles, not to doubt of success in the exe- 
cution of his orders, and the success of their preaching 
and sufiering in a solid ground to estabhsh Christians of 
all ages, in the faith of those mysteries. Fourthly, when 
Christ, sending his apostles to convert the world, promised 
he would manifest his authority and power in them, by 
their speaking in divers tongues, by their curing diseases 
and casting out devils, it is impossible they should have 
<iontinued to believe in him if they had seen no effects of 
what he had foretold and promised : it is more impossible 
they should so universally have given their lives to attest 
the truth of that religion which they had found to be an 
imposture ; those miracles, then, did happen as was fore- 
told : therefore, Jesus is truly risen from the dead, and 
ascended into heaven, who promised to give these mira- 
culous proofs in testimony of his being the Messiah, and 
of the truth of what he taught ; therefore the Christian 
religion is true, and we have reason to bless the infinite 
goodness of God, who has left us such evidence in a 
point of this concern, whereon one eternity depends, 
The grace of God our Saviour hath appeared to all 



76 



god's church cannot fail. [part I. 



men, (fee, teaching us, that denying impiety and worldly 
desires, we live soberly, and justly, and godly in this 
world," Tit. ii. 11, &c. 

14. Q,. Why do our Christian adversaries pretend 
the Church has erred, and failed in faith ? A. Because 
they have no other colour of excuse without that pre- 
tence for separating from the ancient Church, for ex- 
empting themselves from its authority, for erecting new 
churches, and persecuting the old one ; which, notv/ith- 
standing, is to add impiety to impiety, to endeavour to 
ruin God's Church and all Christianity, and damn all 
others, as well as themselves, by forcing them by penal- 
ties contrary to truth, to God's establishment, and their 
own conscience. If the ancient Church has erred in 
matters of faith, notwithstanding all God's promises to 
the contrary, the new ones undoubtedly may have erred 
as much or more, for aught we Imow, and how can we 
tell but that the errors of believing too little may be as 
damnable as the pretended errors of believing too much ? 
or that this or that Church or belief is true, the other 
false ? If once it be allowed that all churches may err, 
I know not what can move any wise man to inquire after 
any church at all, or justify any for persecuting Catho- 
lics (whom Protestants hold may be saved) on account 
of religion, though they themselves remain uncertain of 
being in a saving faith, because they holding the Church 
may err in faith, their Church or Churches (for divided 
they are) may be, for any thing they know, in damnable 
errors ; so should think it unwarrantable before God to 
compel any thereto by persecutions, against their con- 
science, against Christ's commands : " As you will that 
men do to you, do you also to them in like manner," 
Luke vi. 3, (fee, against the love God requires all to have 
for their neighbour, even for their enemies. 

It will not be denied but that the Church of Rome 
was once a most pure, excellent, flourishing, and mother 
Church, Rom. i. 8. She could not cease to be such, but 
she must either fall by apostacy^ heresy^ or schism. 

None will say that the Church of Borne ever fell by 
apostacy, which is not only a renouncing Christ's faith, 
but the very name and title to Christianity. 



CHAP. X.] god's church CANNOT FAIL. 



77 



Heresy is an adhesion to some private and singular 
opinion, or error in faith, contrary to the general approved 
doctrine of the Church. 

If the Church of Rome did ever adhere to any singu- 
lar or new opinion, disagreeable to the common recei- 
ved doctrine of the Christian world, I pray satisfy me as to 
these particulars : 

1, By what general council was she ever condemned ? 

2, Which of the fathers ever writ against her ? or, 

3, By what authority was she otherwise reproved ?- 
For it seems a thing very incongruous, that so great a 
Church should be condemned by every one that hath a 
mind to condemn her. 

Schism is a departure or division from the unity of 
the Church, whereby the band or communion held with 
some former church, is broken or dissolved. If ever the 
Church of Rome divided herself by schism from any 
other body of faithful Christians, or once broke commu- 
nion, or went forth from the society of any elder church, 
I pray satisfy me as to these particulars : 

1st. Whose company did she leave? 2dly. From 
what body did she go forth ? 3dly. Where was the true 
church which she forsook? For it appears a little 
strange that a church should be accounted schismatical, 
when there cannot be assigned any other church differ- 
ent from her, which from age to age since Christ's time 
has continued visible, from whence she departed. 

15. Q,. What assurance have we that the Church 
cannot err ? A. The greatest imaginable ; God's ex- 
press word, the fathers, councils, creeds, and profession 
of all th<e faithful, not reputed heretics from the time of 
Christ, who says, " I have prayed for thee, that thy faith 
fail not," Luke xxii. 32, who assures us that " the gates 
of hell shall not prevail against her," Matt, xvi"^ 18. 
^' That she is the pillar and ground of truth," 1 Tim. iii. 
15. That he gave some apostles, (fee, and others some 
pastors and teachers, &c. That now we be not children 
wavering and carried about with every wind of doctrine 
in the craftiness of men to the circumvention of error," 
Eph. iv. 11, (fee, who promises his and the Holy Ghost's 
assistance to the end of the world. " Going, teach you 



rs 



god's church cannot fail. [part I. 



all nations, dsc. teaching them to observe all thmo;s 
whatsoever I have commanded vou ; and behold 1 am 
with you all days, even to the consummation of the 
world/' Matt, xxviii. 19. - 1 will ask the Father, and he 
will give you another paraclete, that he may abide with 
you for ever, the spirit of truth, &c.. he shall teach you 
all things, and sugg-est unto you all things,"' John xiv. 
16, 26. Remember your prelates, who have spoken 
the word of God to you. whose faith follow, (fcc, obey 
your prelates, and be subject to them, for they watch, as 
being to render an account for your souls,*" Heb. xiii. 17, 
(fee. •■' Who hears you hears me, and who despises you 
despises me,"" Luke x. 16. '-If he will not hear the 
Church, let him be to thee as an heathen and publican,'"' 
Matt, xviii. 17. All which, though much more might 
be added from the holy scriptures, together with the arti- 
cle of our creed. ( / believe the holy Catholic Church.) 
with the unanimous consent of the fathers and councils, 
w^hich anathematises such as disobey their definitions 
and decrees, give assurance above all exception that 
God's Church cannot err ; if she should, the gates of hell 
would prevail against her, she would not be the pillar 
and o:round of truth : neither would the spirit of truth, 
nor Christ, abide with her pastors for ever : neither would 
any be oblisfed to hear and obey her. as Christ requires, 
under pain of damnation : neither would there be any 
certain means to kuow truth from falsehood, could she 
err. Whom can we consult or rely on in matters of 
faith? What assurance can we have of our religion, of 
all mysteries of our belief of holy scriptures, sacraments, 
and what else concerns our salvation, could she err / 
And would not Christ"s order of treating as heathen and 
publicans those who disobey, and the Church's punish- 
ments, be unjust, could she err ? And what can we think 
of such who teachiiisf the Cimrch may err. and has erred, 
do persecute severely those (though they themselves, even 
according to their own tenets, may be in an error) who 
cannot subscribe to their erroneous doctrine against the 
belief of all the fathers, councils, creeds, scripture, and of 
all the faithful in all ages, believing, professing, and 
teaching that the Church camiot err. 



CHAP. X,] god's church CANNOT FAIL. 



79 



16. Gl. Is 7iot, then, the teaching of the Church the 
most assured rule and guide in all matters of Chris- 
tian faith ? A. Yes, surely ; and the very method, way, 
and means Christ has appointed to deUver us from all 
doubts, and secure us in his truths, not leaving us to the 
weakness and uncertainty of our own private judgments, 
but appointing^ apostles, pastors, and teachers, and send- 
ing them invested with his power and authority, to deli- 
ver his faith, his word, and doctrine, to all nations. See 
Matt, xxviii. 19. "He gave some apostles, &c. pastors 
and teachers, (fee. until we all meet in the unity of faith, 
<fcc. that now we be not children, wavering, and carried 
about with every wind of doctrine in the craftiness of 
me^i to the circumvention of error," Eph. iv. 11, &c. 
hearing and despising whom, he makes the same things 
as the hearing and despising himself, Luke x. 16. ; nay, 
positively says "Who believes not shall be damned," 
Mark xvi. 16. : commanding, " If he will not hear the 
Church, let him be to thee as the heathen and publican," 
Matt, xviii. 17. Such are they who will not believe the 
teaching of the Church, refusing assent to which, is not 
only rejecting one article of our creed, {I believe the holy 
Catholic Church.) but the sure way to reject all the rest, 
seeing, the Church is the pillar and ground of truth," 
1 Tim. iii. 15. " Built upon the foundations of the apos- 
tles and prophets, Jesus Christ himself - being the highest 
corner stone," Eph. ii. 20. " Built upon a rock, an'd the 
gates of hell shall not prevail against her," Matt. xvi. 
18. With these pastors and teachers, Christ assures us 
he will be, "even to the consummation of the world," 
Matt, xxviii. 20, and to "'whom the Father will give ano- 
ther paraclete, that he may abide with you for ever, the 
spirit of truth," John xiv. 16. Thus by divine authority 
and command, as the primitive Christians were taught, 
warranted, and secured from error in believing the 
Church, so by following the same guide and rule {the 
teaching of the Church) in all succeeding ages, have 
all the faithful been secured by the same command, 
power, and authority of God, with assurance of heaven 
for believing and practising as the Church taught, but of 
damnation (unless prevented by timely repentance) if 



80 god's church cannot fail. [part I. 

they should do otherwise ; which having been always 
inculcated from generation to generation from tlie apos- 
tles' days, (for no discontinuation thereof can ever be 
shewn or imagined, unless one will fancy all conspired 
at once to damn themselves and their posterity,) it being 
the constant tenet of the Church to receive nothing as 
faith but what had been delivered and handed dowai 
from the apostles : this can never fail to bring down 
faith without the least suspicion of change, because 
while those of the latter age, believe in all things with 
the Church, their faith must be the same with those of 
the former age, believing the Church, and so upwards, 
which excludes from faith all but those revealed truths 
which have been from the apostles in all ages uninter- 
ruptedly delivered down by the constant teaching of the 
Church. Who, therefore, sticks closely to the teaching 
of the Church, has his faith built upon a rock, that is, 
not on human learning, or the determination of private 
judgments, which are subject to variety of delusions 
and mistakes, but on Christ himself — on his word, order, 
and promise ; on the conduct of his holy spirit abiding 
with the Church forever, and so goes on with such assu- 
rance of truth, that there is nothing can give disturbance 
to his faith, or raise any just doubts ; for though many^ 
mysteries delivered are superior to his reason, though 
learned men oppose, and put objections against them, 
yet in these, and whatever else may appear, there are 
not sufficient grounds to question any points of his 
faith ; because every article of his faith beinsf delivered 
by the Church, which is vested with divine authority, 
and the objections being moved only by private reason, 
or human authority, the same reason that tells him God 
is above all men, assures him likewise that mysteries de- 
livered by divine authority, such as God has left to his 
Church, are not to be questioned upon any objections 
put by men ; though Luther says the Church has erred, 
though Calvin and others say the same, yet since God 
himself speaks to this very point, and says, the spirit of 
truth shall abide with it for ever, and lead it mto all 
truths, that the gates of hell shall not prevail against it, 
and requires all to believe it, the despising which, Christ 



CHAP. X.] god's church CANNOT FAIL. 



81 



tells us, is the despising him, does not reason oblige to 
hearken to God, rather than man ? and not to question 
what God says, upon objections put by men ; since rea- 
son dictates that Christ would not have commanded all 
to hear his Church under the greatest penalties, except 
he had sufficiently qualified and secured it for teaching 
all truth, does he not question the fidelity of Christ, his 
authority and truth, who submits not to the teaching of 
the Church, or doubts of the truths it delivers ? does it 
not invert the established order of Christ, and open a 
gap to confusion and endless differences ? 

Neither doth it appear that children come to the use 
of reason, or such as cannot read, or are so daily em- 
ployed in such worldly business as hinder them from 
much reading, as also the most ignorant sort of people, * 
who are the greatest part of the world, can have any 
other assured rule or guide in matters of faith, than the 
teaching of the Church, which even Protestants in re- 
spect of such are forced to make use of, and which the 
learned as well as unlearned, are no less bound to hear 
and follow, the command being general, " If he will 
not hear the Church, let him be to thee as the heathen 
and publican," Matt, xviii. 17. 

Nor can this rule, the teaching of the Church so au- 
thorized by God, and embraced by all the faithful in all 
ages, be imagined to misguide any in any point of faith, 
unless men will dream all true believers throusfh the 
universe conspired together at the same time, to damn 
themselves and their posterity, which is folly to imagine ; 
or that they were all mistaken at the same time in a 
doctrine they were so highly concerned to learn, and 
had guided their lives by, from their first being Chris- 
tians, which is as little rational : for can any imagine 
that all Christians through the world could be at the 
same time mistaken in a matter of the greatest import- 
ance, and so all over misunderstand their pastors, at the 
same time, in the very same thing especially since 
what was taught and delivered had been confirmed by 
ceremonies, actions, and a continual practice conforma- 
ble thereto, and fortified with an apprehension and be- 
lief not only for forfeiting eternal happiness, but also of 



82 



OF THE UNCERTAINTY 



[part I 



incurring eternal damnation for so pernicious an error ? 
The apostles and pastors succeeding them, used doubt- 
less in catechising, and instructing the people, the most 
plain and intelligible words they could, and such as were 
suitable to all capacities, the countenance whereof (for 
no discontinuation in any age is found) the latter age 
still believing, as the former had taught in all things of 
faith, must needs bring down faith without the least sus- 
picion of change, and so the same ; let all follow this 
rule of believing the Church, (that is) let children, and 
who are instructed, resolve still to believe and practise 
what they are taught by their parents, pastors, and 
teachers of the Church, and what they practised with 
such, and this from age to age ; the faith of the follow- 
ers of this rule must needs be the same till the world's 
end, as was taught at first. For while they do thus, 
there is no change, and if no change, it must be the 
same, " That we be of the same mind, let us continue 
in the same rule," Phil. iii. 16. Believing always as we 
profess in our creed, / believe the holy Catholic Church, 



CHAP. XL 

A CONTINUATION OF THE NINTH ARTICLE. 



OF SCRIPTURE AND TRADITION. 

^ ^HOULD not the scripture^ as each under- 
' )io stands it, be to every one the sole rule of faith^ 
abstracting from the teaching of the Church 7 J[. No : 
for the rule of faith ought to be certain in respect of us ; 
now, abstracting from the teaching of the Church, none 
can be certain what is scripture, what not, much less 
what is the sense thereof, nor whether these books which 
pass for scripture be truly translated, or be not taken 
from some corrupt copy? Protestants who disagree 
about the books of scripture, much more about its sense, 
and who think the judgment of the whole Church insuf- 
ficient, must and do rely on the skill or honesty of two 



CHAP. XI.] FROM SCRIPTURE, 



83 



or three ministers that translated the scriptures for every 
word and sentence therein, who being prejudiced against 
the Church, which always had the custody and delivery 
of the scriptures, might, for any thing they know, either 
purposely in favour of their opinions, or for want of due 
knowledge in the languages out of which they transla- 
ted them, or by human oversight, so change the sense 
by adding or omitting a word, syllable, or letter, as may 
alter the sense. If men in their ^-reatest dihgence be 
subject to mistakes, what uncertainty of the scripture's 
letter must arise from so many translations, and almost 
infinite copies that have been taken at several times ? 
From the abbreviations of words before printing was 
used? Fro Qi the marks, dashes, and stops of a pen, 
which, according to the various placing, causes a various 
sense ? From innumerable oversights, unavoidable in 
men's greatest diligence ? From want of sufficient 
knowledge in divers translators ? From the ignorance 
and rashness of some, who, finding a little alteration, to 
make sense of v/hat they understood not, ventured to 
make that alteration ? From the malice of Jews, here- 
tics, and enemies of God's word, designedly corrupting 
the text, as may appear by comparing the Geneva Bible, 
and some other copies of the pretended reformed, with 
an authentic copy of above three hundred years stand- 
ing? Besides all these uncertainties, who cannot read, 
the ignorant and unqualified for understanding the 
scripture (as greatest part of the world are) must needs 
want the benefit of the rule of faith, a necessary means 
to salvation, if scripture be the sole rule. 

Yet, could all read, what a long search there must be 
before any certainty can be had of the text? which 
found, what attention must be used in reading scripture 
from end to end ? For if any be omitted, it may be 
something necessary, for an entire faith is omitted ; nei- 
ther should once reading suffice, since distractions and 
mistakes oft happen ; nay, one should compare place 
with place, there being in scripture many seeming con- 
tradictions, and study much what is to be taken literal- 
ly, what not ; and when one has studied all he can, he 
may fear he understands that literally which ought to 



84 



SCRIPTURE HARD. 



[part I. 



be taken otherwise, and that figuratively which ought to 
be taken literally ; he will then be obliged to consult 
others, to examine the writings of fathers, doctors, 6cc, 
and when he has done all he can, he will be at a loss 
whom to follow. Thus the most learned may spend 
their days without satisfaction ; and what must they do 
who are ignorant, cannot read, want time for such read- 
ings, or light to discover truth from falsehood l The 
apostles understood not, till Christ, after his resurrection, 
"opened their imderstanding, that they might under- 
stand scriptures," Luke xxiv. 45, which should abate 
the pride of numbers that pretend to understand scrip- 
tures, whose presumption proves to " tlieir own perdi- 
tion," Pet. iii. 16. Whence it is evident the scripture 
cannot be to all the only rule of faith, which should be 
easy and obvious to all capacities. 

Besides, if the scripture had been designed for the sole 
rule of faith, Christ doubtless would have commanded 
its writing, and the most necessary points of faith, to 
have been set down together in some book, without mix- 
ing things not appertaining to salvation, in words easy 
to be understood by all in the same sense, and order its 
publishing in every language, as the only rule of faith ; 
nay, and provided that none of it should be lost, and 
yet except the Apocalypse, of all the most intricate, we 
find no command for writing any part thereof, or for 
publishing it in every language, as the only rule of faith. 

We find scripture to be a very great vohime, whose 
entire sense is above the capacity of the learned, much 
more of the unlearned, containing a mixture of sundry 
things, not appertaining necessarily to salvation, full of 
hard, obscure, and mystical senses, of seeming contra- 
dictions, or figurative speeches ; and though, as it were, 
by the by, there is mention of some mysteries of faith, 
yet neither the Apostles' Creed, which is the sum of our 
belief, nor a clear explication thereof, is to be found in 
scripture ; neither is set down expressly, a determinate 
number of sacraments, nor their matter nor form, not 
what is essentially required unto them, nor the manner 
of ordination, nor the necessity of baptising infants, nor 
the perpetual virginity of our blessed Lady, nor the pro- 



CHAP. XI.] TO BE UNDERSTOOD. 



85 



cession of the Holy Ghost from the Father and the Son, 
nor the celebration of the feast of Easter upon Sunday ; 
neither is it expressly set down, that the Father is un- 
begotten, that the Son is consubstantial to the Father : 
No where what is to be admitted for scripture, what 
not ; no where assured which part of it is necessary, 
which not ; St. PauVs Epistle to the Laodiceans, men- 
tioned Col. iv. 16, is no where found, and according to 
St. Chrysostom, L. 9. in Matt., much of the old scriptures 
is lost, nor is it impossible but the whole might perish, 
yet not so the rule of faith, which had been 2000 years 
before the scriptures were writ, after whose writing in all 
doubtful cases, the priests sentence, under pain of death, 
was to be observed, Deut. xvii. 8. Ezek. xliv. 24. Which 
shews that the scripture was not the sole rule of faith, 
even with the Jews, much less with Christians, since 
Christ's faith was received in many parts of the world, 
before the new scripture was pubhshed, the first gospel 
being not writ till eight days after Christ's death, and 
what the apostles and evangelists write after, was only 
upon emergent occasions, and was always till the world's 
end, to be taken in the sense of their preachings. Nay, 
some ages were past before all the books of scripture 
were accepted for canonical by the whole Church ; as, 
therefore, the scripture then could not be the sole rule of 
faith, because not extant or published, so not now, the 
rule of faith being aJways the same, and always necessa- 
ry to preserve the faithful from running in to error. 

Truly the many differences and sects of those that 
pretend to follow scripture, as the sole rule of faith, suf- 
ficiently manifest (as there is but one truth) the error they 
are in about the rule of faith, which creates unity in faith, 
and not divisions and schism, and that to leave every one 
to interpret scripture as he pleases, contrary to the teach- 
ing of the Church, (men's parts, capacities, judgments, 
interests, &c. being very diiferent) is to change faith into 
probability, and ruin religion. If each was left judge of 
the law in his own case, what would follow but ruin and 
confusion in a commonwealth ? and what can be less ex- 
pected than schism, heresy, and multiplicity of errors, if 
left to adhere to his own fancy in interpreting scripture 



86 



ERROR FROM 



[part I. 



upon mysteries of faith, far above human understanding, 
it being certain that whoever takes the scripture in a 
sense contrary to what was deUvered by the apostles, 
(since none but that can possibly be the doctrine of Christ,) 
his said sense or interpretation must unavoidably be error 
and heresy, which excludes from heaven ; the positive- 
ness of one's thoughts, among so many different exposi- 
tions of scripture, that sense wherein he understands it, 
is that of the apostles, is no security of being in the right, 
because consistent with the greatest errors, all the con- 
tradictory expositions of holy writ, being ever accom- 
panied with a positive belief of their being the sense of 
the apostles in all the abettors of the different sects in the 
world, the Church of England requires all, under severe 
penalties, to believe the scripture as interpreted by her ; 
the Presbyterians exclude from their congregation all 
who believe not the scripture as interpreted by them ; the 
Anabaptists damn all who believe it not as interpreted by 
them, who are all (though of different opinions about the 
same text) positive that they are in the right, which can- 
not be, there being only one truth. Wherefore (" under- 
stand this first, that no prophecy of scripture is made by 
private interpretation," 2 Pet. i. 20.) we are all cautioned 
hereby not to follow, or rely on our own private judg- 
ment or fancy, in the exposition of God's word, especial- 
ly since there " are certain things hard to be understood, 
which the unlearned and unstable deprave, (who are the 
greatest part of the world,) as also the rest of the scrip- 
tures, to their own perdition," 2 Pet. iii. 16. 

2. Q,. But is not scriptw^e an excellent rule of faith ^ 
if taken in that sense tlie Church ahoays understood it 
in 7 A. Yes ; and not different from the aforesaid rule, 
the teaching of the Church, which had delivered from 
the apostles' days, successively from time to time, as well 
the written as unwritten word of God, and the sense of 
both as received from the apostles, in the delivery where- 
of she is equally credible, and whereof they can have no 
certainty, who reject her teaching, because such having had 
no continued succession of pastors in all ages from the 
apostles, (as Christ's Church has always had,)norassurance 
of Christ's and the Holy Ghost's assistance to teach them 



CHAP. XI.] PRIVATE INTERPRETATIONS. 



87 



all truths for ever, as was promised by Christ to his 
Church, they can give no authentic testimony of scrip- 
ture and its sense, having been so delivered in all ages, 
because they can produce no evidence for themselves, 
having been in all ages from the apostles' time, nor of 
their doctrines having been so taught and received in all 
ages ; the Arians^ for example, (the like of other here- 
tics.) can show no succession for themselves, or for their 
new sense of scripture, wherein they differ from the 
Church, higher than their head Arius^ a condemned he- 
retic : and can any think it reasonable that their sense 
of scripture, started by Arius^ is to be admitted against 
the sense of the Church, which condemned that sense 
and the broacher thereof in its first rise, as not descend- 
ing from the apostles ? Or can any be so vain as to pre- 
tend he understands scripture better than the whole 
Church, to v/hich the scripture and the sense thereof ha^ 
been committed, and not to be changed or altered under 
pain of damnation by men or angels ? If any evange- 
lize to you besides that which ye have received, be he 
anathema," Gal. i. 9. Should not such who add or take 
away from the letter or sense of holy writ by their false 
or rash interpretations, contrary to the delivered sense of 
the apostles preserved in the Church, fear the guilt of 
that curse pronounced in the last of the Revelations 
against such ? If wise men, knowing how subject they 
are to mistakes even in natural things, do usually con- 
sult others in their temporals, when the matter is weighty, 
as in the title, purchase, or settlement of an estate, is it 
not much more necessary to consult others in superna- 
tural things of the highest moment ? especially when ex- 
pressed in words subject to divers interpretations, as oft 
as the scripture's letter, wherein " are some things hard 
to be understood, which the unlearned and unstable de- 
prave, as also the rest of the scriptures, to their own de- 
struction," 2 Pet. iii. 16. Which sometimes are to be 
taken literally, sometimes figurativel]^, sometimes mysti- 
cally, wherein are sometimes seeming contradictions, in 
which cases whom can we better consult and follow, 
than whom Christ commands here, the pastors, his 
teachers, and the living voice of his Church ? (See ques. 



88 



FATHERS FOR TRADITION. [PART I. 



15 and 16, chap, x, &c.) " Ask thy father, and he Avill 
declare to thee, thy elders, and they will tell thee," Deut. 
xxxii. 7. Inquire of your elders what has been con- 
stantly delivered from the apostles' time, successively by 
the Church, and follow that infinitely preferable before 
any man's private judgment, and you shall not err, it 
having been always a tenet of the Church, as is said, to 
receive all, and nothing else, as of faith, but what has de- 
scended by an uninterrupted delivery from the apostles, 
whose writings, as has been said, were always to be un- 
derstood conformable to what they had taught and 
preached by word of mouth, which makes the Church 
receive with equal veneration whatever was taught by 
the apostles, and nothing else, whether by word or writ- 
ing, as is commanded. " Stand fast, and hold the tradi- 
tions which you have learned, whether by word or epis- 
tle," 2 Thes. ii. 15. " These things which you have 
learned and received, and seen in me, do, and the God 
of peace shall be with you," Phil. iv. 9. " Mark them 
who cause divisions and scandal, contrary to the doctrine 
which they have learned, and avoid them," Rom. xvi. 17. 
Where, as in many other places, the apostle refers all to 
what has been taught and received by the faithful, and not 
to the scriptures only, conformably hereto have the fathers 
delivered, councils defined, and all the faithful believed. 

St. Irenius, in the second age, 1. 3. adv. Hser. c. 3. writes : 
" What if the apostles had left us no scripture, ought not 
we to follow the order of tradition, which they delivered to 
those to whom they committed the care of the churches ?" 

In the third age, Tertullian, 1. d. cor. mil. c. 4. writes : 
For these and other observances (which he there re- 
counts) if you search the scriptures command, you will 
find none ; tradition will be assigned you to the author, 
custom the conserver, and faith the observer." 

In the same age, Origeii, tract. 29. in Matt, writes : 
" We are not to believe otherwise than the Church of 
God has successively delivered down to us." 

In the fourth age, Epiphanius, Hssr. 16. writes: "We 
must use traditions, because all things cannot be had 
from scripture, therefore the holy apostles delivered some 
things in writing, and some things by tradition." 



CHAP. XI.] FATHERS FOR TRADITION. 



89 



In the same age, St. Hierom^ upon Eccl. 12. writes ; 
" Follow the footsteps of your elders, dissent not from 
their authority ; if thou dost not, whilst thou seekest to 
be satisfied of doubts, thou wilt find thyself engaged to 
the reading of infinite books, which will draw thee into 
error," &c. 

In the fifth age, St. Chrysostom^ hom. 4. in p. 2. Ead. 
Thes. writes : " It is manifested that the apostles deli- 
vered not all things by writing, but many things with- 
out writing ; and these are also worthy of belief." 

In the same age, St. Austi7i, 1. 5. d. Bap. c. 23. writes: 
" There are many things observed through the whole 
Church, and therefore are justly looked upon as com- 
manded by the apostles, though they are no where to be 
found among their writings." Item. cont. ep. fund. c. 5. 
" For my part I would not believe the gospel, unless the 
authority of the Catholic Church moved me." Item. Ser. 
d. verb. dom. " The words of the holy scripture are to be 
understood, as holy men, God's saints, have understood 
them." Item, cont. 1. Cres. c. 33. " We hold the verity of 
scripture when we do that which has seemed good to the 
universal Church." Item. 1. 11. c. 5. cont. Faust. " If 
any thing move or trouble thee, &c. thou mayest not say 
the author of this book held not the truth, but eitlier the 
copy is faulty, or the translator erred, or thou under- 
standest not." Which may suffice to show that we are 
not to rely on our own, or any man's private judgment, 
about interpreting scripture upon the mysteries of faith, 
but on the Church, infinitely preferable before our own 
or any man's private judgment, which is subject to many 
errors. 

3. Q,. What signifies the communion of saints ? A. 
It is no distinct article, but part of the ninth, and signi- 
fies that all the just, as members of the same body, 
whether in heaven, earth, or purgatory, communicate 
one with another. The just on earth, communicate in 
the same faith, same sacraments, same sacrifice, and mu- 
tually participate of all the goods of the Church, and 
merits of one another, who also communicate with the 
saints and angels in heaven, as they do with the faithfi^il 
on earth ; we rejoice at their glory, and thank God for 



90 



OF THE TENTH ARTICLE. 



[part I. 



their happiness, beseeching them as God's favourites to 
intercede and pray for and with us to God, which they 
do, and rejoice at our repentance, Luke xv. 10. (See part 
2. ch. 2. q, 14, &c.) Nor are the faithful here, nor the 
blessed in heaven, unmindful of the souls in purgatory, 
who being in charity under these suiferings, thank God 
for the favours done them from heaven, and as we may 
piously think, pray that we upon earth may escape their 
pains, and not come into that place of torments, Luke 
xvi. 28. 



CHAP. XIL 

OF THE TENTH, ELEVENTH, AND TWELFTH ARTICLES. 

1 .0. "^^/"^^"^ profess and believe by the tenth 

* ll article, (the forgiveness of sins ?) A. We 
profess and believe that God has left power to his Church 
to remit sins in his name by the holy sacraments of bap- 
tism and penance ; by baptism is remitted original sin, 
and actual if committed, and all punishment due to both, 
if the receiver be duly disposed. By penance is remitted 
all sin committed after baptism, as shall be shown in the 
treatise thereof 

2. Q,. Ca7i we be certai7i that our sins are forgiven 
ns, or that we shall persevere in God's grace A. We 
cannot without especial revelation. " Man Imows not 
whether he be worthy of love or hatred," Eccl. ix. 1, 
which should move us always to live in the spirit of pe- 
nance, it being a fearful thing to be sure of the sin, and 
not sure of its pardon ; yet if we truly detest all sin, 
labour seriously to keep God's commandments, and with 
due dispositions frequent God's sacraments, relying on 
God's promises and Christ's merits, we may and ought 
to hope that our sins are forgiven us. " Wherefore, breth- 
ren, labour the more, that by good works ye may make 
sure your vocation and election," 2 Pet. i. 10. " With 
fear and trembling, work your salvation," Phil. ii. 12. 

3. Q. What must ive believe concerning the eleventh 



CHAP. XII.] OF THE ELEVENTH ARTICLE. 



91 



article^ The resuri^ection of the body 7 A. We must 
believe that these very bodies in which we hve, at the 
world's end shall be raised from death to life, by God's 
power and the ministry of the angels, in the day of judg- 
ment, before or at which, all must die and resume their 
bodies ; the just, who shall not have fully satisfied for all 
temporal punishment due to sin, shall be purged in that 
general fire, which must consume the world, and the 
wicked shall begin to feel the punishments of the damned. 

4. Qi- Must then all rise again 7 A. Yes ; " We 
shall all indeed rise again, (fee. the trumpet shall sound 
and the dead shall be raised, incorruptible," &c. 1 Cor. 
XV. .51, &c. that each body, which concurred with the 
soul to do good or evil, may receive its unchangeable 
sentence of bliss or misery^ according to its deserts. 
The bodies of the just shall rise gloriously, with qualities 
suitable to a glorified body. Wi^h agility^ whereby they 
may move whither they please in a moment, being ex- 
empt from the weight our bodies have on earth ; with 
subtility, whereby they are enabled to penetrate all sorts 
of bodies without resistance ; with clarity^ whereby they 
shall ever shine with rays more resplendent than the 
sun; with impassibility^ whereby they shall ever be ex- 
empted from death, and all manner of sufferings, and live 
in never-ending joys ; — ^but the bodies of the damned shall 
rise, hideous, to suffer endless torments, greater or less, 
according to their greater or less sins in this life : " These 
shall go into everlasting punishment, but the rest into 
everlasting life," Matt. xxv. 46. 

5. Q.. What will become of this tvorld, after this gene- 
ral judgment ? A. Though all creatures must be con- 
sumed, yet the earth shall receive a general lustre, to 
contribute to the beauty of the universe, and to the glory 
of its Creator. Time then must cease, and give way to 
eternity. The motions of the heavens, the sun, moon, 
and stars, shall end, and all things shall remain in an 
eternal constancy, without ever being subject to any 
change. " According to his promises, we look for new 
heavens, and a new earth, wherein dwells justice," 2 Pe- 
ter iii. 13. 

6. Q,. What profits the belief of the resurrection 7 A. 



92 



OF THE TWELFTH ARTICLE. [PART I. 



It encourages us to suffer for God's sake, all affronts, 
persecutions, afflictions, even death itself, in hopes of 
future glory. " Joint heirs with Christ if tliat we suffer 
with him, that we may be also glorified : for I think the 
sufferings of this life are not comparable to the future 
glory, which shall be revealed in us," Rom. viii. 17. 

As you are partakers of sufferings, so shall you be also 
of consolation," 2 Cor. i. 7. Who sow in tears, shall 
reap in joy," Ps. cxxv. 5. 

7. Q,. What believe we hy the twelfth article^ Life 
everlasting 7 A. We believe that after this body is 
dead, the soul shall live for ever, without a body, till the 
day of judgment, and with its body ever after in a state 
suitable to its merits or demerits upon earth. " They 
shall go into everlasting punishment, but the just into 
^eternal life," Matt. xxv. 46. 

8. Q.. In what consists the life of the blessed 7 A. In 
the clear sight and possession of God. " When he shall 
appear we shall be like him ; for we shall see him as he 
is," 1 John iii. 2, in whom they see the natures and per- 
fections of all God's creatures, with an infinity of all 
things that are good, honourable, pleasant, nay, of all 
that heart can wish without mixture of evil ; whence 
arises a most cordial love and joy, and whence follow 
praises, jubilations, and thanksgivings, for ever. " Who 
dwell in thy house, O Lord, for ever and ever, they shall 
praise thee," Ps. Ixxxiii. 5. " Your sorrow shall be 
turned into joy, and none shall take your joy fi^om you," 
John xvi. 20. " The eye hath not seen, nor the ear 
heard, neither have entered into the heart of man, the 
things which God has prepared for those that love him," 
1 Cor. h. 9. 

9. Q,. Shall all the blessed be equal in glory 7 A. 
No ; for seeing " God will render to every one according 
to his deeds," Rom. ii. 6, the more one has done or suf- 
fered here for God, the greater shall be his reward; 
neither shall this cause any emulation or envy, because 
perfect charity is in them, who, seeing the will of God is 
accomplished, rejoice at the bliss of others as at their 
own, and rest fully satisfied. 

10. Q.. Were all created to enjoy this happiness? A. 



CHAP. XII.] 



OF HOPE. 



93 



Yes ; ^' God will have all men to be saved, and come to 
the knowledge of truth," 1 Tim. ii. 4. 

11. d. Wh]/ then are not all saved ? A. Not for want 
of will in God, (" For God so loved the world, that he 
gave his only begotten Son, that whosoever believes in 
him should not perish, but have life everlasting," John iii. 
16,) but because all will not embrace the true faith, with- 
out which it is impossible to please God," Heb. xi. 6. 

Who believe not shall be damned," Mark xvi. 16. All 
will not observe God's commandments, which is neces- 
sary to salvation. " If thou wilt enter into life, keep the 
commandments," Matt. xix. 17. All will not hear the 
Church : " If he will not hear the Church, let him be to 
thee as the heathen and publican," Matt, xviii. 17. All 
will not love God and their neighbours, and do good 
works, as is required. " Who loves not, remains in 
death," 1 John iii. 14. " Every tree that yields not good 
fruit, shall be cut down and cast into the fire," Matt, 
vii. 19. 

12. Q.. Is everlasting life or pimishment given us as 
a reward or 'punishment, for good or evil done in this 
life 7 A. Yes ; " God will render to every man accord- 
ing to his deeds, eternal life to them truly, who, according 
to patience in good works, seek glory, &c. but to them 
that are contentious, and do not acquiesce to truth, but 
believe iniquity, indignation and wrath, tribulation and 
anguish, upon every soul of man that doeth evil," Rom. 
ii. 6, &c. " Every one shall receive according to his own 
labour," 1 Cor. iii. 8. 

13. Q,. What mast loe believe co?icerning the state of 
the damned ? A. That according to their sentence, 
Matt. XXV. 41, &c. they shall for ever be banished from 
the sight of God into endless torments, where nothing 
but everlasting horror doth inhabit, where nothing is to 
be heard, but gnashing of teeth, curses, blasphemies, 
shrieks, cries, bowlings, &c. Where nothing is to be 
seen, but objects of misery; where their habitation is 
with devils, where they shall be continually dying under 
the most dreadful torments, and yet never die ; where 
they shall suffer all imaginable pains, without ever find- 
ing ease ; their sins, the cause of their damnation, shall 



94 



OF HOPE. 



[part I. 



ever torment their minds, and a constant remembrance 
of all their unlawful pleasures will increase their misery; 
the knowledge of graces received in this life, and the easy 
means left for working their salvation, shall remain with 
them to disquiet their wretched souls, and the endless 
thoughts of dreadful eternity shall cause in them rage 
and despair, which will be more insupportable than all 
the torments of hell — " They shall desire to die, and 
death shall flee from them," Apoc. ix. 6. Think in time, 
O sinners, " which of yon can dwell with devouring fire,*' 
Isa. xxxiii. 14. 

14. Q.. Why is Amen added to the creed 7 A. It sig- 
nifying so he it^ is added to testify that w^e freely and stead- 
fastly believe all the revealed truths thereof 

15. Q.. By yjhat virtue are we moved to thirst after 
eternal bliss ? A. By hope, which made the apostle say, 
" By hope are we saved," Rom. viii. 24. 

16. Gi. What is hope 7 ^4. It is a ^ift of God, by 
which we have a confident expectation of bliss and glory, 
to be obtained by the merits and grace of Christ, and our 
good works proceeding from his grace. " Being unjus- 
tified by faith, let us have peace with God through our 
Lord Jesus Christ, by whom also we have access by faith 
into his grace, wherein we stand, and rejoice in the hope 
of the glory of the sons of God," Rom. v. 1, &c. 

IT. Q,. On what is this confidence grounded, 7 A. On 
the promises and merits of Christ, w^ho is the " propitia- 
tion for our sins, and not only for our sins, but also for 
the sins of the whole world," 1 John ii. 2. "For if 
when we were enemies, we were reconciled to God by 
the death of his Son, much more being reconciled shall 
we be saved in the life of him," Rom. v. 10. " If our 
hearts shall not condemn us, then have we confidence 
towards God, and whatsoever we shall ask we shall re- 
ceive of him, because we keep his commandments, and 
do those things that are pleasing in his sight," 1 John 
iii. 21. 

18. Gt. Is it lawful to trust in creatures 7 A. We 
must chiefly trust in God as the author of all that we 
can do or hope for, which made the prophet Jeremiah 
say, chap. xvii. 5, - Cursed be the man that trusts in 



CHAP. XII.] 



OF HOPE. 



96 



man yet we may trust in creatures, as instruments, or 
secondary causes, which God has appointed as means to 
obtain salvation. 

19. Q,. When are we obliged to make acts of hope 7 
A. When come to the use of reason, we begin to know 
that God is our last end, for which he created us ; beijig 
then obliged to hope for eternal salvation, and means to 
arrive thereto. Also, when we are obliged to pray, to 
do acts of penance, or bes; any thing necessary for our 
salvation, we must hope God will not be wanting on his 
side, if we do as we ought. " Blessed is the man whose 
hope is in the name of our Lord, and hath not regard to 
vanities," Psal. xxxix. 5. 

20. Gl. Which are the vices opposite to hope 7 A. 
Despair^ which is a diffidence in God's power and 
Christ's merits, as if they were not able to save us. Also 
presumption, which is a foolish and desperate confi- 
dence of salvation, without endeavouring to keep God's 
commands. 



PART ir. 



ABOUT THE SEVERAL PARTS OR BRANCHES OP 
CHRISTIAN DUTY. 



CHAP. I. 

OF god's law. 

1 Q. sufficient to salvation to solely believe and 

' J_ trust in God ? A. No : besides faith and hope, 
we must have charity, without which there can be no 
meritorious action concluding to salvation : " Though I 
shall have all faith, (fee, though I shall bestow all my 
goods to feed the poor, and though I shall give my body 
to be burnt, and have not charity, it profits me nothing," 
1 Cor. xiii. 2. " Faith without works is dead," James 
ii. 26. " I will shew thee, O man, what is good, and 
what our Lord requires of thee ; verily to do jud2:ment 
and to love mercy, and to walk solicitous with thy God," 
Mich. vi. 8, which implies charity. 

2. Q,. What is charity 7 tI. It is God's gift in our 
souls, whereby we love God above all things for his own 
sake, and our neighbours as ourselves for the love of 
God, as he requires. " Thou shalt love the Lord thy 
God with all thy heart, and with all thy soul, and with 
all thy mind, &c. Thou shalt love thy neighbour as 
thyself," &c. Matt. xxii. 37. " God is charity, and he 
that abides in charity, abides in God, and God in him," 
1 John iv. 16. " This is the charity of God, that we 
keep his commandments," 1 John v. 3. 

3. Q,. What is it to love God above all things ? A . 
To prefer God, his divine will and commands, before all 
things, purely for his sake, and not for received or hoped 
for benefits, and so be willing to lose all things, even life 



CHAP. I.] 



OF god's law. 



97 



itself, rather than God's grace by mortal sin. " If any 
love me, he will keep my commandments," John xiv. 23. 
" He that loves father or mother more than me, he is not 
worthy of me," Matt. x. 37. All transitory happiness is 
infinitely below the end for which God made us, and 
therefore is as much below our love ; God having made 
us for himself, nothing but God can make us happy ; the 
love of the world ever leaves us worse than it found us, 
it fills us with a thousand disquiets and solicitudes ; the 
love of God is the only happy love ; when once we come 
to taste how sweet it is to love God, our soul charmed 
therewith, despises all other things, as rivals infinitely 
below him ; all other things have such and such bounds 
or limits in perfections, and accordingly bounds are set 
us, how far we may love them, so far without sin we 
may proceed in loving them, and no farther ; but God 
being unlimited and infinite in all perfections, we can 
never sin by loving him to excess, we often do by loving 
him too little ; the more we love God, the more still shall 
we discover in him perfections, inviting us to love him ; 
and the more we despond of ever loving God, so much 
as he deserves, the more we should strive with all our 
hearts^ with all our md)id, and all our strength^ to love 
him daily more and more, as much as we are able. 
We cannot pretend to love him with our whole heart, 
soul, and mind, (as he requires,) if we prefer our life, 
liberty, riches, pleasures, or any created thing whatever, 
before him ; we must choose rather to lose all than him, 
who most and only deserves our love. He is our Father ^ 
Creator^ Conserver, Redeemer^ &c. Should we not then 
give him our hearts, our soul, and all ? " Son, give me 
thy heart, and let thy eyes observe my ways," Prov. xxiii. 
26. " If any love not our Lord Jesus Christ, let him be 
accursed," 1 Cor. xvi. 22. If any man have not the 
spirit of Christ, he is none of his," Rom. viii. 9. " Set 
your affections on things above, not on things on earth," 
Col. iii. 2. Which never yet made any happy, nor can 
be able to do it, but sends daily to hell innumerable souls. 
" Whosoever will be a friend of this world, is made God's 
enemy," James iv. 4. " Love not the world, nor those 
things that are in the world," 1 John ii. 15. "Seek, 
9 



98 



OF CHARITY. 



[part I£, 



therefore, first the kingdom of God, and his justice, and 
these things shall be given you besides," Matt. vi. 33. 
As far as necessary to help, not to hinder us in the way 
to heaven. 

4. Q.. What is it to love our neighbour as ourselves ? 
A. To wish him as much good for body and soul as to 
ourselves, and to do him no wrong by thought, word, or 
deed ; to be ready to do him good, and hinder any harm 
we can from befalling him, either in respect of soul or 
body, chiefly for the love of God. " All things whatever 
you would that men do to you, do you even so to them," 
Matt. vii. 12, which God and nature require. " This is 
my command, that you love one another, as I have loved 
you," John xv. 12. " By this all men shall know that 
you are my disciples, if you love one another," John 
xiii. 35. ^' Let the love of brotherhood abide in yoUy 
and forget not hospitality," Heb. xiii. 1. "Love without 
dissimulation, hating evil, cleaving to good, loving one 
another with brotherly love, with honour, preventing 
one another," Rom. xii. 9. " Above all things, have al- 
ways mutual charity among yourselves," &c. 1 Pet. iv. 
8, which surely they want, who either on account of re- 
ligion, or any other pretence, persecute or hate their 
neighbour. "Who loves not remains in death/' 1 John 
iii. 14. 

5. Q.. Who are our neighhouTs? A. All mankind^ 
friends and enemies. 

6. Q,. Are we hound to love our enemies 7 A. Yes, 
by Christ's example and command. " I^ove your ene- 
mies, do good to them that hate you, and pray for them 
that persecute and calumniate you, that you may be the 
children of your Father which is in heaven, who makes 
his sun to rise upon the good and bad, and rains upon the 
just and unjust," Matt. v. 44, &>c. See Luke vi. 27, &c. 
" If thy enemy huns^er, feed him ; if he thirst, give him 
to drink ; for in so doing thou shalt heap coals of fire 
upon his head ; be not overcome by evil, but overcome 
evil by good," Rom. xii. 20. " See that none render evil 
for evil to any man, but ever follow that which is good 
towards each other, and towards all," 1 Thes. v. 15, 
Let differences be what they will, whether of religion or 



CHAP. I.] 



OF FAITH. 



99 



private ones, we ought never to shew ill will or malice, 
but exhibit true signs of charity ; even then, when in case 
of wrong, we may by law require satisfaction. " Forgive 
and you shall be forgiven," Luke vi. 37, " If you for- 
give not men, neither will your Father forgive you your 
sins," Matt. vi. 15. " Shouldst not thou have had com- 
passion on thy fellow servant, even as I had pity on 
thee ? And his Lord being angry, delivered him to the 
tormentors till he should pay all the debt ; so also shall 
my heavenly Father do also to you, if you forgive not 
every one his brother from your hearts," Matt, xviii. 33, 
&c. No offering, no prayer, shall be acceptable, till re- 
conciliation be made. Go first, be reconciled to thy 
brother, and then coming thou shalt offer thy gift," Matt. 
V. 25. In saying, Forgive us our trespasses, as we 
forgive them that trespass against us," we provoke God, 
if we do not from our hearts forgive our enemies. 

7. Q,. Who are they v:ho have true charity 7 A. They 
only who are so affected as would rather die, and lose 
all most dear to them, than break any of God's com- 
mands. " This is the love of God, that we keep his 
commands, and his commands are not heavy," 1 John v. 
3. " If I shall give my body to be burnt, and have not 
charity, it profits me nothing. Charity is patient, is 
kind; charity envies not, deals not perversely, is not 
puffed up, is not ambitious, seeks not her own, is not 
provoked, thinks not evil, rejoices not in iniquity, but re- 
joices in truth, hears all things, hopes all things, endures 
all things," &c. 1 Cor. xiii. 3. O that all could say with 
the apostle, " Who shall separate us from the love of 
Christ ? shall tribulation, or distress, or persecution, or 
famine, or peril, or sword, &c. I am sure that neither 
death nor life, nor angels, nor principalities, nor powers, 
nor things present, nor things to come, neither might, 
nor height, nor depth, nor any creature, shall be able to 
separate us from the love of God," (fee. Rom. viii. 25, (fee. 
but, alas ! " all seek the things that are their own, not 
the things that are Jesus Christ's," Phil. ii. 21. The 
sensual man perceives not the things that are of the spirit 
of God," 1 Cor. ii. 14. 

8. Q,. What are the effects of jperfect charity 7 A. It 



100 



OF CHARITY. 



[part II. 



remits sin, gives spiritual life to the soul, and renders 
man acceptable to God. " He that abides in love, abides 
in God, and God in him," 1 John iv. 16. " Charity 
covers a multitude of sins," 1 Pet. iv. 8. 

9. Q,. HoiD is charity lost ? A. By breaking any of 
God's commandments in any weighty matter. " If you 
love me, keep my commandments," John xiv. 14. 

10. Q,. What is the chief end of God's commands 7- A. 
To teach us to love God and our neighbour. 

11. Q,. Who gave the commandment? A. God, who 
writ them in man's heart at his creation, all being the 
dictates of reason, except the determination of the Sah- 
hath ; but when through the increase of men's wicked- 
ness, little regard was given to the law of nature, God 
gave them to Moses on Mount Sinai, in thimder and 
lightning, in two tables of stone, the first comprehend- 
ing our duty to God, the second our duty to our neigh- 
bour, which Christ confirmed in the new law. 

12. Q.. Is it possible to keep all God^s commands ? A. 
Yes : by God's grace, and it is necessary to salvation. 
" If thou wilt enter into life, keep the commandments," 
Matt. xix. 17. " If any love me, he will keep my word," 
John xiv. 23. "Who says he knows God, and keeps 
not his commands, is a liar, and the truth is not in him," 
1 John ii. 4. " Not the hearers of the law are just before 
God, but the doers of the law shall l^e justified," Rom. ii. 
13. " Tribulation and anguish upon every soul of man 
that doeth evil," Rom. ii. 9. My yoke is easy, and my 
burden light," Matt. xi. 30. "His commands are not 
heavy," 1 John v. 3. Zacharlas and Elizabeth were 
both just before God, walking in all the commands and 
justifications of our Lord, blameless, Luke i. 6. " Noah 
was a just man," Gen. vi. 9. " Know ye not, that the 
unjust shall not possess the kingdom of God ?" 1 Cor. vi. 9. 
" Cursed is every one that shall not continue in all things 
which are written in the book of the law, to do them," 
Gal. iii. 10. Hell being the punishment of transgressors, 
God would not inflict it, if his commands were impossible 
to be kept. St. Austiii, Ser. vi. d. tem., writes : " God, 
who is just, cannot command any thing impossible ; 
neither will he, who is holy, damn man for what he can- 



CHAP. II.] OF THE FIRST COMMANDMENT. 



101 



not avoid." So with all the faithful, according to the de* 
finition of the second council of Orange^ c. 25. " We 
believe all such as are baptized, Christ helping and co- 
operating, if they will faithfully labour, may and ought 
to fulfil those things which belong to salvation. O Lord 
assist me to do thy will, and save my soul." 

13. Q,. What is the promised reward for keeping 
God^s commands 7 A. Eternal happiness hereafter, and 
in this life many temporal blessings, tlirough Christ's 
merits : " We know all things co-operating unto them 
who love God," Rom. vii. 28. " If thou wilt enter into 
life, keep the commandments," Matt. xix. 17, said Christ 
to the young man, alleging his keeping the command- 
ments. "Do this, and thou shalt live," Luke x. 28. 
^' Not every one that says to me, Lord, Lord, shall enter 
the kingdom of heaven : but he that doeth the will of my 
Father, who is in heaven," Matt. vii. 21, &c. 

14. Q,. Where are recorded the ten commandments 7 
A. In the 20th chapter of Exodus^ though it is not dis- 
tinguished there which is the first, which the second, <fec. 



CHAP. 11. 

OF THE FIRST COMMANDMENT. 

i Q "XT^^^^^ fi^^^ commandment ? A.l am 
f T the Lord thy God, who brought thee out of 
the land oiEgyjH^ out of the house of bondage ; thou shalt 
not have strange gods before me ; thou shalt not make to 
thee a graven thing, nor any likeness that is in heaven 
above, and that is below on earth ; nor of those which 
are in the waters under the earth ; thou shalt not adore 
them, nor worship them ; I am the Lord thy God, mighty, 
jealous, visiting the iniquity of the fathers upon the 
children, unto the third and fourth generation of them 
that hate me, and doing mercy upon thousands of those 
that love me and keep my precepts. 

2. Q. What are we commanded and forbid hereby 7 
A. We are commanded to serve, love, adore, and worship 
9* 



102 



OF WITCHERY. 



[part II, 



one only true and living God. and no more, and forbid 
to worship any creature for God. or give to it the honour 
due to God. firmly believing, that whoei'er worships any 
idols, images, pictures, or any graven thing for God : or 
a:ives to them, the saints, angels, or to any creature what- 
ever, the honour due to God, breaks his commandment, 
and becomes an idolater. 

3. Q. In ii'liat consists the true worship of God 1- A. 
In the exercise of acts of faith, hope, and charity, virtues 
already implicated, and in a due practice of relisfion. 

4. Q.. What is meant by religion ?■ A. A most ex- 
cellent virme, whereby is given to God. the honour and 
service that is due to him, as sovereign Lord, and master 
of all thin2:s : as author of life and death, and as our 
Creator, Redeemer, and last end. Hence are o:uilty of 
idolatry, all who give to any creature the honour, wor- 
ship, or adoration, which is due only to God. Magi- 
cians also, ^vho by the devifs invocation, do wonders 
above nature : Diviners, who foretel. by the devils in- 
vocation, future, contingent, or naturally unknowable 
things : vain observe/s. who tacitly or expressly invoke 
the devil, by using unproportioned means not instituted 
by God, to produce certain effects of health, or future 
events, or chances, to themselves or others : also icitclies^ 
wizards, &c.. who by the devils niean^. hurt people in 
their persons or o;oods : such God abominates, command- 
ing thus : ■• Let there not be found in thee, anv that shall 
expiate his son or daughter, making them pass throuo:li 
the fii'e, or that consult wizards, and observe dreams and 
divinations, nor let there be a sorcerer nor enchanter, 
nor Avho consult familiar spirits, or diviners, or seek 
truth from the dead : for all these thing's the Lord abomi- 
nates,*' Deut. xT-iii. 10. •• Thou shalt not suffer enchant- 
ers to live." Exod. xxii. IS. 

■5. Q. What may one use against icitchery / A. One 
may destrov the signs, whereby the deril hurts, in de- 
testation of his works, if it can be done without witch- 
ery ; and seeing Christ has left liis power in his Church, 
to cast out devils. (■■ In my name, they shall cast out 
devils," Matt. xvi. 17.) it is good to have recourse to 
God's priests, to use the prayers and sacraments of God's 



CHAP. II.] 



OF HONOURING SAINTS. 



103 



Church, to invoke the intercession of the saints, to visit 
holy places, to use often the sign of the cross, holy water, 
relics, (fee, that being freed from the devil's power, he 
may praise, love, and serve God, as he ought. 

What is superstitious may easily be discovered by the 
insufficiency of the cause, or thing used for such an ef- 
fect, whereto, if it has no natural or proportioned virtue, 
efficacy, or force to produce such an effect, nor is known 
to be instituted by God, or his Church for such effects, 
one may, and ought to conclude, that the use of such an 
unproportioned cause to such an effect, must be from the 
devil's applying natural causes, or in virtue of some com- 
pact, though unknown to the parties. 

6. Q,. Is all honour given to creatures superstitious 
and injurious to God 7 A. No. " Whosoever are ser- 
vants under yoke, let them count their masters worthy 
of all honour," 1 Tim. vi. 1. "To whom honour," (fee. 
Rom. xiii. 7. Parents, kings, magistrates, (fee. are by 
God's command, to be honoured with an inferior honour. 

7. Q,. May toe not then^ for God's sake, honour the 
angels and saints ivith an inferior honour ? A. Yes, 
surely : they being God's friends and favourites, whom 
he honours with his divine presence, and appoints for 
our guardians, " He has given his angels charge of thee, 
that they keep thee in all thy ways," Ps. xc. 11. "Are 
they not all ministering spirits sent forth to minister 
for them, who shall be heirs to salvation," Heb. i. 14. 
" Their bodies are buried in peace, but their names live 
for ever. Let the people tell their wisdom, and the 
Church declare their praise," Eccl. xliv. 14. We may 
honour them for their sanctity and dignity received from 
God, with honour proportioned to their excellency for 
God's sake, but not with God's honour. This Joshua 
knew, who at the angel's presence, " fell flat on the 
ground, and adoring said, what saith my Lord to his 
servant ?" Where he is not blamed, but commanded to 
shew more honour : " Loose thy shoes from thy feet, for 
the place whereon thou standest is holy ; and Joshua did 
as he was commanded," Jos. v. 14. We are commanded 
to honour our parents, to love and honour our neighbour 
for God's sake ; and surely the honouring for God's sake, 



104 



OF HONOURING ANGELS. 



[part II. 



with an inferior honour, the angels and saints so united 
to God, can be no trespass against the sovereign honour 
which is due to God alone, no more than the respect we 
pay to a civil magistrate is a breach of the loyalty we 
owe to his and our king, who would be offended if we 
did otherwise. If St. Peter, 1 Ep. ii. 17, bids us, in the 
first place, fear God^ and in the next word, honour the 
kingj as God's minister on earth, why may we not 
honour the angels and saints, who are God's ministers 
and servants in heaven 7 The Church of England, which 
commands the feasts of St. Michael, of the apostles and 
other saints, to be kept holy with suitable offices, and 
their vigils to be fasted, {see the Book of Common Pray- 
er,) respects and honours them thereby, for God's sake ; 
the same Church gives them the honourable appellations 
of St. Peter and St. Paid, &c. which is paying them a 
sort of religious honour (greater than what we call civil) 
as the Church has done in all ages. In the second ge- 
neral council of Nice, the fathers with one consent. Acts 
iii., declare, " We receive, and worship the apostolical 
traditions, whereby the veneration and worship of saints 
is taught, for we honour them, as being God's ministers, 
friends, and children." 

St. Ambrose, Ser. D. Pet. and Paul, writes : " Whoso- 
ever honours the martyrs, honours Christ, and he that 
despises the saints, despises Christ." 

St. Austin, 1. 2. Cont. Fans. c. 21, writes : " Christian 
people celebrate together the memory of martyrs, with a 
religious solemnity, both to excite to their imitation, and 
that they may be partakers of their merits, and be assist- 
ed by their prayers. 

8. Q. Hoio is the honour given to God, to angels, 
saints, (^^c outwardly distinguished 7 A. The same 
outward action, which is used in God's worship, is used 
in the honour and worship we give to men, saints, and 
angels. Kings are served, and petitions made to them 
on the knee ; we bow to one another as we bow to God : 
so we pull off our hats, remain uncovered to and before 
one another, as we do in Churches, (fee. " All the assem- 
bly, &c. bowed down, and adored God and their King," 
I Par. xxix. 20, where the same outward action is used 



CHAP. II.] 



RELICS, &C. 



105 



in the worship of God and the king : and the distinction 
is only made by the intention, and heart known to God, 
in these and other outward expressions of honour. 

9. Q,. Is it lawful to keep and honour the relics of 
saints ? A. Yes, with an inferior or relative honour. 
Thus we are to honour every thing that has any emi- 
nent relation to God or his service. The Bible, because 
it contains God's holy word ; God^s Church, because he 
is worshipped there ; holy men and priests, because they 
are God's servants ; and so, why not the relics of saints 
pertaining to God's servants ? since God is pleased to 
honour them, by making them the instruments of many 
miracles recorded by the fathers, some of which, St. 
Ambrose, Ep. 85. et. ser. 95, St. Austin, 1. 22. c. 8. d. 
Civit. Dei et. Ep. 137, relate as eye-witness, which are 
no more to be wondered at, than those wrought by Mo- 
seses rod, Exod. vii. ; by Elias, his mantle, the 4 Reg. 
2. 14 ; by Eliseus, his bones, 4 Reg. 15. 20 ; by the 
hem of our Savioufs garment. Mat. ix. 21 ; by the 
shadow of St. Peter, Acts v. 15 ; by the napkins and 
handkerchiefs brought from St. PauVs body, curing the 
diseased and possessed persons, Acts xix. 12, and by an 
infinite of such like insensible things, whereby God has 
witnessed how pleasing to him is the honour given them, 
the contemners or profaners of which, offend God as 
they did who profaned the bread of proposition, the tem- 
ple and vessels that belonged to it ; as they do who 
deride the scriptures, holy places, churches, God's minis- 
ters, (fcc. " He that despises you, despises me," Luke x. 
16. The second council of Nice, act 7, ordered a cleric 
to be deposed, a layman to be excommunicated, who 
should contemn the relics of martyrs, which all antiquity 
has had in due veneration. 

10. Q.. Are 'pilgrimages to Mount Calvary, to Chrisfs 
Sepulchre, and other holy places, lawfid 7 A. Yes ; 
for besides the reason above given, for honouring holy 
things, we find the Israelites went thrice a year to visit 
the tabernacle or temple, 1 Reg. i. which Helcana and 
his wife religiously did : as Christ, his holy mother, and 
St. Joseph did, Luke ii. ; as also the Ethiopian eunuch, 
who, for his reward, received Christ's faith, Acts iii. 



106 



RELICS, (fee. 



[part II. 



What Isa. xi. 10, foretold, Christ's sepulchre shall he 
glorious, is verified by pilgrimages thereto. The fathers 
and ancient histories, mentioned innumerable pilsrima- 
ges to hoh' places; and what hurt therein, when God 
and his saints are honoured thereby 1 "\Mien the pilgrim 
goes in the spirit of devotion and penance, and labours 
thereby to satisfy God for iiis sins in this holy pila-rimage 
to his heavenly Jerusalem. 

11. Q.. Is it lawful to make. keep, honour, reverence, 
and place in Churches, ])ictures, images, statues of our 
Saviour, of angels, or saints 7 A. Yes : Moses (by God's 
order) made t^^o Cherubims, and placed them over the 
ark. Exod. xxv. 18 ; so did Solo?non. and placed them in 
the inner temple, 3 Reg. vi. : which being pictures of hea- 
venly spirits, were doubtless honoured for God's sake and 
theirs, whom they represented, as the ark, temple. &c. 
the dishonouring which, as far as they had relation to 
God, was a dishonourmg God. What the council of 
_ Trent, Ses. 25. d. invo. Stor. declares concernmg images, 
is, That the images of Christ, of the Virgin mother of 
God, and of other saints, are to be had and kept, especi- 
ally in Churches, and that due honour and respect is 
given to them, not that we beheve any virtue or dignity 
to be in them, for which they ought to be worshipped, or 
that we should ask any thing of them, or put any trust 
or confidence in them, as was formerly done by the Gen- 
tiles, who put their trust in idols, but because the honour 
done to them is referred to the originals which they re- 
present, so that by the images which we kiss, and before 
which we uncover our heads, and bow domi. we adore 
Christ, and reverence the saints, whose likeness the}' bear.'' 
Were all the respect we express before images is wholly 
referred to, what is represented thereby, wliich we mtend 
to honour, by such actions, and in them God liimself ; 
who, as he is not oflended at us, for keeping, loving, and 
honouring; the picture of our parents, sovereign, friend, 
&c. so neither for keeping, loving, nor respectmg the 
picture or image of liis well-beloved Son. of the angels 
and saints, his friends and favourites, when out of re- 
spect to him, we honour them, as the faithful in all ages 
have ever done, for which, see the ancient histories and 



CHAP. Il.J SIGN OP THE CROSS, PICTUEES, lOT 

the second council of Nice^ act 7. Neither surely doth 
the Church of England disapprove this, seeing in the 
Bihle, in the Book of Common Prayer^ in the private 
oratories, are pictures used, reverence made to the altar, 
the communion received kneeling; nay, the LutJie- 
rans in Germany^ and elsewhere esteemed good Protest- 
ants^ adorn their churches and altars with images of 
Christ, of his blessed Mother, and other saints, who, as 
they are not blamed for the same, why should Catholics 
be blamed for doing herein as they do ? 

12. Q,. Is it lawfid to use the sign of the cross ? A. 
Yes. God forbid (says the apostle, Gal. vi. 14.) that I 
should glory, except in the cross of Christ. The Church 
of England (see the book of Commofi Prayer) orders 
and defends the use of the sign of the cross, as all 
Christians ought, it being the instrument of our redemp- 
tion, the altar on which Christ offered himself a bloody 
sacrifice, a memorial of Christ's passion, the badge of a 
Christian, and the sign of the Son of man at the day of 
judgment ; a comfort to the honourers thereof, but con- 
fusion to the " enemies of the cross of Christ, whose end 
is destruction," Phil. iii. 18. St. Hierom^s prayer is, 
" Wo beseech thee, O Lord, that guarded by the sign of 
the cross, and defended by the assistance thereof, we 
may deserve to be free from all the devil's deceits." 

13. Gt. Do we j)ray to pictures, statues, relics, &c, 
A. No. We know they can neither hear, nor see, nor 
help us ; but because they relate to holy things, because 
Moses and Solomon used such about the ark and tem- 
ple, we place them in Churches and places of prayer, as 
the fittest ornaments for the house of God, being lively 
representations of heavenly things, of God's friends and 
favourites, that the sight thereof may help to raise our 
affections, move our devotions, and prevent distractions, 
by imprinting in lis good ideas, such as may conduce to 
draw our thoughts from earthly things to the considera- 
tion of heaven, of God and his goodness ; to renew in 
us the memory of Christ and his saints, to bring into 
our minds their virtuous actions, and animate us to the 
imitation thereof ; to beget in our hearts a true love of 
our chiefest good, and a sacred thirst of heaven's bliss. 



108 



INTERCESSION OF 



[part II. 



Thus, pictures become open books, suggesting always 
matter for good thoughts, and inform the mind at one 
glance, of what in reading requires a chapter. " The 
silent 'picture speaks in the wall, and profits muchj'' 
says St. Gregory Nysen. 

14. Q.. May vje pray to the saints and angels, to 
pray to God for usl A. Though there is no command 
to pray to saints and angels, yet, since they are God's 
favourites, the faithful, from the Apostles' days, have de- 
sired their intercession and prayers, that the number of 
intercessors being increased, the petition may find better 
acceptance with God, to whom it is chiefly directed, and 
always concluded through our Lord Jesus Christ, 
through whose merits only, all is granted, and nothing 
otherwise hoped to be obtained, either by us, or the an- 
gels or saints, " who are as the angels of God in heaven," 
Matt. xxii. 30., who are always in God's presence. " Their 
angels in heaven, do always see the face of my Father, 
who is in heaven," Matt, xviii. 10. ; who cannot, there- 
fore, be ignorant of our prayers, being they see God as 
he is, 1 John iii. 2. Do offer our prayers to God, 
" When thou didst pray, (fee. I oifered thy prayer to our 
Lord," Tob. xii. 12. And rejoice at the conversion of 
sinners. " There shall be joy before the angels of God 
upon one sinner that doth penance," Luke xv. 10. All 
which shew they are neither ignorant of our prayers 
nor repentance. Thus Jacob believing, prayed : " The 
angel who delivered me from all evils, bless "these child- 
ren," &c. Gen. xlviii. 16. So did Moses, saying, " Re- 
member Abraham, Isaac, and Israel, thy servants," Exod. 
xxxii. 13. " O Lord of hosts, (says the angel in behalf 
of those cities he prays for,) how long wilt thou not 
have mercy on Jerusalem," &c. Zac. i. 12. " The four 
and twenty elders fell down before the Lamb, having 
every one harps, and golden vials full of odours, which 
are the prayers of saints," Apoc. v. 8. The saints then 
pray for us, and their prayers are not in vain. If the 
handkerchief of St; Paul, and the very shadow of St. 
Peter, while living on earth, were instrumental in work- 
ing great miracles, Acts v. item, xix., may we not con- 
clude their prayers have as great or greater efficacy, now 



CHAP. II.] 



SAINTS AND ANGELS. 



109 



they are in heaven ? The undoubted miracles wrought 
upon persons, in whose behalf the intercession of saints 
hath been made, shew that benefits are received here on 
earth, by the prayers of saints in heaven ; nor can it be 
said superfluous for us to beg their intercession, though 
God knows very well our prayers, since he sometimes 
refuses to grant our petition without an intercessor, ac- 
cording to St. Ausiin, Q,. 149. Sup. Exod. Nay, we 
read, Gen. xx., how God sent Ahhnelecli to Abraham^ to 
pray for him. " He shall pray for thee, and thou shalt 
live," without whose prayers he had certainly died, (" lo, 
thou shalt die.") And also how he sent Eliphaz and 
his two friends to /o6; to pray for them. " Job shall 
pray for you, his face I will receive, that the folly be not 
imputed to you," Job xiii. 8. It is true there is only one 
mediator, " Who gave himself a ransom for all," 1 Tim. 
V. 6. But there are more than one who can pray for 
us, witness the same apostle, who desired his brethren 
to pray for him, 1 Thes. v. 2.5, Heb. xii. IS, and expect- 
ed benefit by their prayers, Phil. xxx. i. 13. If the 
prayers of our brethren be no prejudice to the mediator- 
ship of Christ, why should it be prejudiced by the same 
•charitable intercession of the saints and angels ? Why 
may we not desire the angels and saints to join with us 
in prayer and praise to God,~ and thus seek by our own 
and their prayers, to become partakers of Christ's merits, 
and of all heavenly blessings, by and through our Lord 
Jesus Christ? especially seeing the Psalmist invites, 
" Sing praises unto our Lord, O ye saints of his, and 
give thanks to him for a remembrance of his hohness," 
Psal. xxix. 5. The fathers recommend the invocation 
of saints and angels to us. 

W^e are (says St. Ambrose, 1. d. vid.) to desire the as- 
sistance of angels, who are appointed for our defence : 
we are to pray to the martyrs, whose patronage we may 
justly claim, &c. Let us not blush to make them inter- 
cessors for our failings, who, when ahve, were sensible 
of our infirmities, &c. How St. Austin intercedes to 
them, see Part IV. of Morning Prayer. 

What is of faith in this point, is declared by the coun- 
cil of Trent, Ses. 25, viz. "That the saints reigning 



110 



OF OATHS. 



[part II, 



with Christ, offer up their prayers to God, for men ; that 
it is good and profitable to humbly invocate them, and 
to have recourse to their prayers, aid, and assistance, to 
obtain of God his benefits, through our Lord Jesus 
Christ, his Son, who is our only Saviour and Redeemer." 
The Church of Eiigland uses the intercession of an- 
gels, why not of the saints ? " Who are as the angels 
of God in heaven," Matt. xxii. 10. Nay, some eminent 
Protestants confess the saints pray for usj while we cele- 
brate their memories. 



CHAP. III. 

OP the second commandment. 

Thou shalt not take the name of the Lord thy God in 
vain : For our Lord will not hold him guiltless^ thai 
taketh his name in vain. 

1 Q, ~\y\7'^^'^ commanded hereby 7 A. To speak 
Y V always with reverence of God and his 
saints, or of whatever relates nearly to God's service. 
To fulfil what one is obliged to by oath, and to duly ob- 
serve all lawful vows made to God. 

2. Q.. What is forbid by it 7 A. All false, rash, and 
unnecessary oaths, cursing, blasphemy, breaking of law- 
ful oathsj or vows, and making and keeping unlawful 
ones. 

3. Q.. What is an oath 7 A. It is a calhng God to 
witness the truth of a thing asserted or promised, which, 
if accompanied with truths justice^ and judgmeiit, is al- 
ways lawful. Thou shalt swear in truth, in judgment, 
and justice," Jer. iv. 2. He swears with truths who 
judges the thing true ; he swears with judgment, who 
swears not vainly, nor without cause, but for a lawful, 
necessary, and important affair ; with justice, when the 
thing sworn, is lawful, honest, and not prejudicial to 
any. 

4. Q,. Is it never lawful to swear an untruth 7 A. It 



CHAP. ITI.] VOWS AND SWEARING. 



Ill 



is never lawful to speak an untruth, much less to swear 
one, which is perjury — a most grievous sin, calling God 
to witness a falsehood, who can neither deceive nor he 
deceived. 

5. Q,. May one equivocate, use mental reservations^ 
6^c. when an oath is tendered hy laioful authority ?■ A. 
No : Such pervert the end of an oath, which, being to 
evidence truth, should be without equivocation or men- 

al reservation, according to the plain and obvious sense 
imported by the words, " Thou shalt swear in truth, 
judgment, and justice," Jer. iv. 2. " He that speaks so- 
phistically, is odious," &c. Eccl. xxxvii. 23. " Our Lord 
destroys all deceitful lips," Psal. xi. " I detest a double 
tongue," Prov. viii. 13 ; which texts of scripture prove 
we should be sincere in all our words and dealings, even 
when no oath is tendered us. 

6. Q. What is the just cause of an oath 7 A. God's 
honour, our own, our neighbour's lawful good or defence. 

7. Q.. Are we hound to perform our ^promises both to 
God and our 7ieighbour, ivhen cotifirmed by oath ? A. 
Promises always oblige under sin in all lawful matters 
when deliberately made, much more when confirmed by 
oath ; which if made to God, is a vow, a vow being 
only a deliberate and voluntary promise, made to God 
of what is good, to which it is better to be obliged by 
vow than otherwise. " They shall vow vows to our 
Lord, and perform them," Isa. xix. 21. " When thou 
shalt vow a vow to our Lord thy God, thou shalt not 
delay to pay it, for the Lord thy God will require it 
surely of thee," <fec. Deut. xxiii. 21. 

8. Q.. If any swear or voio to do an ill thing, is he 
hound to perform such an oath or vow ? A. No. For 
an oath, or vow, is not a bond of iniquity, but only 
obliges to what is just, good, and lawful, and the per- 
formance of such an oath or vow is sinful, as was the 
making the same. 

9. Q.. What kind of sins are false and rash oaths ? 
A. Mortal, if deliberate and voluntary ; because by 
such, God is called to witness a lie or uncertainty, v/hich 
is perjury, 

10. Q,. In what state are they who swear often^ with- 



112 



vows AND SWEARING. [PART II. 



out regard to truth or falsehood^ swearing without ne- 
cessity^ or for trivial matters A. In a very dangerous 
state, " For our Lord will not hold him guiltless, that 
shall take his name in vain," Exod. xx. 7. " Swear not, 
neither by heaven, (fee. nor any other oath, but let your 
talk be yea, yea, no, no, that you fall not under judg- 
ment," James v. 12. "A man swearing much, shall be 
filled with iniquity, and a plague shall not depart from 
his house," Eccl. xxiii. 12. And no wonder, seeing such 
live in a daily profanation of God's holy name, in the 
violation of God's commands, and the contempt of 
Christ and his gospel, consequently in the way of per- 
dition. 

11. Q,. What should they do who woidd quit this ill 
custom of sioearing 7 A, They must for the love of 
God, watch carefully over their senses, curb their pas- 
sion, fly all occasions of anger, choler, company, drink- 
ing, or v/hatever they find occasions them to swear, re- 
solving rather to die than swear deliberately, obliging 
themselves to some prayers, alms, or penal work, every 
time they swear ; desiring others to mind them thereof, 
seriously considering, that if " of every idle word that 
men shall speak, they shall render an account in the 
day of judgment," Matt. xii. 36, what account have 
they to give for profaning the holy name of God, their 
Judge, by swearing, cursing, blaspheming, (fee. 

12. Q,. What is hlasphem^y 7 A. A. most detestable 
sin, committed when one deliberately speaks or thinks 
what derogates from God's excellency by way of re- 
proach, whereof they are guilty, who directly or indi- 
rectly affirm any thing of God, unbecoming him ; who 
attribute to creatures, what belongs only to God : who 
speak with derision of the saints and angels. " Who 
blaspheme the name of our Lord, let him be put to 
death," &c. Lev. xxiv. 16. " Damned shall they be who 
blaspheme thee," Tob. xiii. 16. 



CHAP, IV.] OP THE THIRD COMMANDMENT. 



113 



CHAP. lY. 

OF THE THIRD COMMANDMENT. 

■Rememher to sanctify the Sabbath day. Six days 
shalt thou labour and do all thy work, but the seventh 
day is the Sabbath of the Lord thy Gvd ; in it thou 
^halt not do any work ; tho^,, nor thy son, 7ior thy 
daughter, thy man servant nor thy maid servant, 
nor thy cattle, noi^ the stranger that is within thy 
gates ; for in six days the Lord made heaven and 
earth, the seas, and all that is in them, aiid rested 
the seventh day ; therefore, the Lord blessed the se- 
venth day, and sanctified it. Exod. xx. 8, (fcc. 

^ Q ^WTii-A.T is commanded by this? J.. To spend 
^ T T Sundays in praying, meditating, reading 
pious books, examining, and detesting what we have 
done amiss ; in doing works'of penance, in frequenting 
the sacraments, in hearing divine service, in instructing 
those under one's charge, &c. ; the hke on holy days, 
and not in idleness, idle company, sports, vanity, (fee, 
which oifend God. 

2. d. What is forbid by this precept 7 A. All pro- 
fane employments, and servile works, excepting such as 
are necessary — as dressing meat, serving cattle ; or such 
as appertain to piety, or works of mercy. 

3. Q,. Saturday bei?ig the Sabbath why is not it, 
but Sunday, kept holy ? A. The law of nature requires 
some day to be fixed for God's service, but not one more 
than another. However, the Mosaic law required the 
Israelites, after their deliverance from the slavery of 
Egypt, to observe the Sabbath, to mind them that their 
great Deliverer was the Creator of heaven and earth ; 
but at Christ's death this obligation ceased, with all the 
other ceremonial rites of the Jewish law, and the so- 
lemnity of the Sabbath, which was Saturday, (the 
seventh day,) was transferred in the apostles' days, by 
the Church, to be kept on Sunday, which is called the 
Lord's day, in memory, thanksg-iving, of our Saviour's 
resurrection, and coming of the Holy Ghost, on Sunday, 

10* 



/ 



114 OF THE FOUE.TH COMMANDMENT. [PART II. 

As the Je\vs had other festivals besides the Sabbath^ 
so have Christians, besides Sunday, several other feetsts 
from the beginning and succeeding ages, appointed by 
the Church, some to commemorate the mysteries of our 
redemption, others in commemoration of some saints. 1. 
To publish their favours and victories. 2. To praise 
and adore God's power and goodness, who so favoured 
them. 3. To offer up our fervent prayers, and join our 
hearts, and endeavour that we may follow their glorious 
example, and imitate their virtues, to obtain blessings 
from God, by desiring them to supphcate for us. 



CHAP. V. 

OF THE FOURTH COMMANDMENT. 

Honour thy father and mother^ that thy days may he 
long upon the land which the Lord thy God will 
give thee. 

1 Q "XTfc^"^^'^^ commanded hereby 7 A. The obh- 
11 gations of childi'en and inferiors to their pa- 
rents and superiors, and the reciprocal obligation ot 
parents and superiors to their children and inferiors. 
" Honour all men, love the brotherhood, fear God, honour 
the king," 1 Pet. ii. 17. 

2. Q.. What are the obligations of parents to their child- 
ren ? A. They are many and great, for if they who mar- 
ry, are to root out of their own hearts all seeds of vice and 
plant virtue therein, that their good dispositions, without 
the mixture of evil, may be transferred to their children ; 
they are, in the state of marriage, doubtless obliged to 
live virtuously, to use all care to prevent miscarriages 
and untimely births, and never give occasion to such 
unnatural accidents. When blessed with children, they 
ought to procure them all necessaries both for sou] and 
body, till they be in circumstances to provide for them- 
selves ; and considering the necessity of baptism, and the 
hazard of the life of a new-born child, as they have been 
instrumental to convey unto their children the stain oi 



CHAP, v.] 



OF parents' duties. 



115 



sin, so they ought, as soon as may be, without comple- 
ment of gossips, or for any other ceremony, to provide 
for the washing away of the same by baptism. If the 
mother cannot nurse the child, but forced for the health 
of herself and child to seek a nurse, she should not allow 
the child to lie in bed with any for a year, lest it be over- 
laid, as numbers are. They must endeavour, as much 
as may be, to preserve their children in their baptismal 
innocency, and so as soon they can speak, should 
teach them to say their prayers, God's commandments, 
and what every one is bound to Imow and do, that by a 
timely and early instruction, the knowledge and love of 
Jesus Christ, the fear of God and his judgments, a hatred 
of vice and love of virtue, the reward for loving God, 
and keeping his commandments, and the endless punish- 
ments of hell fire for the neglect thereof, may be fixed 
in them ; for they naturally retain longest what they 
received first. If the principles of Christianity be often 
inculcated, and brought into practice, they will get such 
a habit thereof, as to serve God will become almost na- 
tural, at least more easy to them, so will the love of vir- 
tue, and hatred of vice, if daily made sensible by word 
and example of the advantages of virtue, and mischiefs 
of vice. All the first appearances of any evil inclination 
must be prudently discouraged ; when nature is the 
softest, wickedness sinks deepest, and hardest after to be 
cured. All care must be used to keep them from ill 
company, idle games, shews, comedies, &c. ; as also 
from hearing or reading books, pamphlets, ballads, Sec. 
wherein there is any mixture of evil. They should be 
lodged with choice persons, and after the age of six 
years should not lie in the same bed or room with those 
of difierent sexes. While young, they should be taught 
to read, and boys at least to write, learning being a great 
help for this and the next life. They must be kept from 
idleness, the cause of many evils. If encouragement 
will not do, correction must be used, but always without 
anger — " He that spares the rod, hates his son ; but he 
that loves him, chastises him betimes," Prov. xiii. 24. 
Parents' good advice must be ever joined with good ex- 
amples to support it ; being they are to provide for their 



11.6 OF CHILDRENS' AND SERVANTS' DUTIES. [pART 11. 

children's future livelihood, they must abstain from all 
unnecessary expenses, to settle them in some honest way 
of living-, suitable to their dispositions; nor must they 
omit to pray daily for them, that God may keep them in 
a due sense and performance of all Christian duties. 

3. d. What are the duties we owe to our jjareiits ? 
A. Love, reverence, and obedience ; next under God we 
are to love them, as having given us life and being, and 
so must exhibit or do to them all good that a sincere love 
requires. We must pray for them, and never omit what 
may conduce to their comfort and good, either of soul or 
hodj ] we must respect, and never despise them, by dis- 
closing their defects, like cursed Ca?*??, but conceal their 
infirmities like tShe??i and Japhet^ Gen. ix. " Cursed be 
he that honours not his father and mother, and all the 
people shall say, Amen," Deut. xxvii. 16. '-Honour 
thy father and mother, as the Lord thy God has com- 
manded thee, that thy days may be prolonged, and that 
it may go well with thee," Deut. v. 16. We must obey 
them. " Children, obey your parents in all thins^s, for 
this is well pleasing to our Lord," Col iii. 20. " Hear, 

children, your father's judgment, and so do, that you 
may be saved," Eccl. iii. 2. 

4. Q. Which are the obligations of masters to their 
servants and hirelings 7 A. The apostle says, " Masters, 
give unto your servants that which is just and equal, 
knowing that you have also a master in heaven," Col. 
iv, 1, to whom all masters must be accountable, if cove- 
nants be not observed, or they neglect to give sufficient 
and wholesome meat, drink, fit lodging, &c. If they 
employ them in any ill office, work, &c., or require more 
them than they can do, or be too harsh or severe with 
them, or make them labour on Sundays and holy days ; 
if they neglect to instruct, correct, admonish, &c. " If 
any provide not for his own, especially for his domestics, 
he hath denied the faith, and is worse than an infidel," 

1 Tim. V. 8. 

5. Q. Which are the obligations of servants and 
hirelings to their masters 7 A. The apostle commands, 
" Servants, obey in all things your masters, according to 
the flesh, not serving the eye, as pleasing men, but in 



CHAP, v.] 



DUTY TO RULERS. 



117 



simplicity of heart, fearing God ; whatever you do, do it 
heartily, as to our Lord, and not to men,^' Col. iii. 22, 
&c. " Exhort servants to be obedient to their masters ; 
in all things pleasing, not contradicting, not defrauding, 
but shewing in all things good fidelity," Tim. ii. 9, &c. 
"Servants, be subject to your masters with all fear, not 
only to the good and gentle, but also to the fro ward ; for 
this is praise- worthy, if a man for conscience endure 
griefs, suffering unjustly ; for what glory is it if sin- 
ning, and being buffeted for it, you suffer? But if, 
doing well, you sustain patiently, this is acceptable with 
God, for to this are you called, because Christ also suf- 
fered for us, leaving you an example that you follow his 
steps," 1 Pet. ii. 18, (fee. Whereby servants and hire- 
lings are taught to be obedient, respectful, exactly faith- 
ful in every trust and concern committed to them, punc- 
tually and carefully doing what is given them in charge, 
and belongs to their place, rightly spending their time, 
labour, industry, &c., in their master's service, as they 
know he expects and requires, not letting him lose by 
their idleness, or by making advantage to themselves of 
what belongs to their masters, under obligation of resti- 
tution of whatever damage the master shall sulfer any 
way by their fault, idleness, connivance, concurrence, 
<fec. They must study also to live in peace, love, and 
charity, with their fellow servants, without partaking of 
their vices, or the vices of those whom they serve, being 
obliged to quit them if they cannot live without offending 
God. 

6. Q,. What is our obligation to our sovereign, and 
such temporal rulers as are placed over us ? A. We 
must love, honour, obey, and not speak ill of them. 
" Thou shalt not mispeak the prince of the people," Acts 
xxiii. 5. We must duly pay, without fraud, to such, all 
due taxes, customs, &c. "Render to Caesar, what is 
Caesar's," Matt. xxii. 21. " Render to all their due ; tri- 
bute to whom tribute, custom to whom custom," &c., 
Rom. xiii. 7. We must pray for them. " I exhort, &c., 
that supplications, prayers, &c., be made for all men, for 
kings, and all that are in authority, that we may lead a 
quiet and peaceful life, in all holiness and purity," 1 Tim. 



118 



DUTY TO SUPERIORS. 



[part II. 



ii. 1, &c. We must obey such in all lawful things. 
"Be subject for God's sake, to every human creature, 
whether to the king as supreme, or to rulers as sent by 
him for punishment of evil doers," 1 Pet. ii. 13. " Who 
resist power, resist the ordinance of God, and they that 
resist, purchase to themselves damnation," Rom. xiii. 2. 
Thus were all Christians instructed and commanded, 
when these powers were heathens and persecutors of 
Christianity, to evince that no pretence can free us from 
obedience to our sovereign, though a persecutor, and so 
must suffer loss of all, even of life itself, rather than offer 
violence. " For who shall extend his hand against the 
Lord's anointed, and be guiltless ?" 1 Reg. xxvi. 9. In 
time of persecution our arms should be only prayers, 
tears, fasting, &c. " For who resist, purchase to them- 
selves damnation," Rom. xiii. 2. 

7. Q,. What are our duties to our spiritual superiors ? 
A. We must love them, because they are our spiritual 
parents, who in " Christ Jesus by the gospel have begot 
us," 1 Cor. iv. 15. " Who travail in birth of us again, 
till Christ be formed in us," Gal. iv. 19. Who are nursers 
of our souls, and imder God and his saints, instrumental 
causes of our spiritual good. " We beseech you, breth- 
ren, to know those who labour a.mong you, and are over 
you in our Lord, and admonish you, that you love them 
the more for their works' sake," 1 Thes. v. 12, &c., which 
is to rescue souls from perdition, by Christ's appointment. 
" We are ambassadors for Christ, as though God did be- 
seech you by us, we pray you, in Christ's stead, be recon- 
ciled to God," 2 Cor. v. 20. We should then hear and 
respect them, as Chrisfs ambassadors^ seeing the hearing 
or despising them, is the same as the hearing or despi- 
sing Christ. " Who hears you, hears me, and who de- 
spises you despises me," Luke x. 16. So that we ought 
to submit to them in all things belonging to faith, and the 
government of our souls. " Obey your prelates, and be 
subject to them, for they watch, as being to render an ac- 
count of your souls," Heb. xiii. 17. "If he will not hear the 
Church, let him be to thee as the heathen and publican," 
Matt, xviii. 17. We must pray for them, that they may 
discharge their duties for the good of our souls, and since 



CHAP. VI.] OF THE FIFTH COMMANDMENT. 119 

they have withdrawn themselves from gaining a hveU- 
hood in the world, it is fit we should afford them neces- 
saries for this life, their study, labour, and employ being 
to afford us necessaries for the life to come. " Our Lord 
ordained for them that preached the gospel, to live of the 
gospel," 1 Cor. ix. 14. " Let him that is taught in the 
word, communicate unto him that teaches in all his 
goods," Gal. vi. 6. Hence have tithes been appointed 
for them, any fraud wherein God makes a robbing him. 
" You have robbed me, (says he,) but you say, wherein 
have we robbed thee? In tithes and offerings," (fec» 
Mai. iii. 8. 

8. Q,. What are obligations of superiors^ both spirit- 
ual and temporal 7 A. They are many and great ; all 
in their degrees ought to govern those under their charge, 
with charity and justice, to procure their good, and de- 
fend them from evil, to correct and punish who obey not 
their just laws, and encourage such as duly observe 
them ; wherein, if they fail, they are answerable to God ; 
but not failing in their duty, will excuse the faihng on 
our side. 

5. Q,. What is forbid by this commandment 7 A. 
All disrespect, stubbornness, disobedience to parents and 
superiors, both spiritual and temporal. 



CHAP. YI. 

OF THE FIFTH COMMANDMENT. 

Thou shall not kill. Exod. xx. 13. 

1 is forbid by this? A. To unjustly 

Y f kill, wound, hurt, or beat our neighbour, 
or concur thereto, by commanding, counselling, consent- 
ing, favouring, or not hindering, when one can, and is 
bound thereto ; to cause women to miscarry ; to seek, 
wish, or desire our own or neighbour's death : out of 
impatience, passion, malice, <fec., to quarrel, or give in- 
jurious words, with a revengeful heart ; or yield to inor- 



120 



OF DUELS. 



[part II. 



dinate motions of choler, or unjust desire of revenge : 
Who hates his brother is a murderer," 1 John iii. ] 5. 
As tiiey who draw in customers to the wretched trade of 
drinking, or whoring, are in the sight of God guilty of 
murder, if their debaucheries throw them into a disease 
or fatal accident, which kills them ; who spurs his neigh- 
bonr to revenge, is guilty of murder, if the quarrel end 
therein. 

2. Q. Is it in any case lawful to kill, oi' he instru- 
mental thereto 7 A. Yes, in a just war, or when public jus- 
tice requires ; as also in the blameless defence of our own 
or innocent neighbour's life, against an unjust invader. 

3. Q.. Is it lawful to kill a thief in defence of our 
goods 1 A. Though it is better to suffer damage than 
to kill, yet when one cannot otherwise defend his own, 
the laws of nations permit it, allowing all in that case 
just executioners. This seems to be authorized by the 
law and right of nature, that every one has to preserve 
what is necessary for the maintenance of his own, and 
others' lives, as are men's goods. 

4. Q.. Is it laioful to kill, or hurt ourselves 7 A. No. 
Because we are neither authors of Jife nor limb ; yet 
for the spiritual good of our neighbour, for defence of 
our country, or of innocent persons, we may lawfully 
expose ourselves to danger of death, it being for the ex- 
ercise of a true Christian virtue. 

5. Q,. Is it laioful to fight duels, ap2)oi7iting a ti7ne 
and j)lace,for jm?ictilios of h onour, private interest, &c. 
A. No. Both principals, seconds, and all who have any 
hand in promoting or encouraging, even by being specta- 
tors thereof, are excommunicated ; and who dies in a 
duel is deprived of Christian burial. See the council of 
Trent, Ses. 25. cap. 19. No sanctuary for murder. 
" Thou shalt take him from my altar, that he may die," 
Exod, xxi. 14. " Whosoever shall shed man's blood, 
his blood shall be shed, for to the image of God man 
was made," Gen. ix. 6. Nor will God less punish mur- 
derers of souls. Such are all they who occasion their 
neighbour to sin mortally in any kind whatever, which 
is too commonly done, and even gloried in ; " but wo 
to that man, by whom scandal comes," Matt, xviii. 7. 



CHAP. VI.] 



OF GIVING ALMS. 



121 



6. Q,. What are we commanded hy this fifth com- 
mandment 7 J.. To defend our own or innocent neigh- 
bour's life, to exercise works of charity, both spiritual 
and corporal, as our neighbour's need requires. 

7. Q,. What are the corporal ivorks of mercy 7 A. 

I. To feed the himgry. 2. To give drink to the thirsty. 
3. To clothe the naked. 4. To ransom captives. 5. 
To harbour the harbourless. 6. To visit the sick. 7. 
To bury the dead, Matt. xxv. 35, (fee. Heaven is promised 
for continuing in such works of charity, which are com- 
prehended under the name of alms. 

8. d. Is there any obligation to give alms 7 A. Yes, 
when necessity requires, and ability is not wanting. 

Who shall have the substance of this world, and shall 
see his brother in necessity, and shall shut his bowels 
from him, how dwells the love of God in him ?'' 1 John 
iii. 17. The neglecters whereof are sentenced to eternal 
flames. " Depart from me you cursed, into eternal fire, 
&c. for I was hungry, and you gave me not to eat," dec. 
Matt. xxv. 41. " Judgment without mercy to him that 
shall not have done mercy," James ii. 13. " Who stops 
his ear at the cry of the poor, he also shall cry, and shall 
not be heard," Prov. xxi. 13. A sad example whereof 
is the rich man, who for neglecting poor Lazarus^ shall 
never obtain a drop of cold water to cool his tongue, 
Luke xvi. 19, &c. Thou shalt open thy hand to thy 
poor brother, and to the needy in my land," Dent. xxv. 

II. " If thou shalt have much, study to impart a little 
willingly." Tob. iv. 8. " God loves a cheerful giver," 
2 Cor. ix. 7. For our encouragement, God assures, 
" Wlio gives alms to the poor, lends our Lord, and he 
will repay him the like," Prov. xix. 17. "Blessed are 
the merciful, for they shall find mercy," Matt. v. 7. " Give 
alms of what remains, and behold all things are clean unto 
you," Luke xi. 41. " Command the rich to become rich 
in good works, to give easily, to impart, to lay up for 
themselves a good foundation for the time to come, that 
they may obtain eternal life," 1 Tim. vi. 17. 

9. Q,. Are we obliged to give alms to the loicked m 
distress 7 A. Yes. If thy enemy be hungry, give 
him bread to eat : and if he be thjrst\^, give him water 

11 



122 OF ADMONISHING SINNERS. [pART If. 

to drink," Prov. xxv. 21. Love your enemies, ifec. do 
good to them that hate you," Matt. v. 44. 

10. Q.. What are they who receive alms^ obliged to 
do 7 A. To love and pray for their benefactors, to bear 
patiently their suffering reproofs, d^c. by Christ's example 
to be poor in spirit, to confide in God, and accept of all 
their wants in penance for their sins, comforting them- 
selves in the assurance of Christ's saying, " Blessed are 
the poor in spirit, &c. Blessed are they that mourU; 
for they shall be comforted," <fec. Matt. v. 3, &c. " Ye 
know the grace of our Lord Jesus Christ, that for you 
he was made poor, whereas he was rich, that by his 
poverty you might be rich," 2 Cor. viii. 9. "Hath not 
God chosen the poor of this world rich in faith, and heirs 
of the kingdom which God has promised to them that 
love him," James ii. 5. Lazarus^ s bliss may encourage 
and comfort the poor, while the rich man's punishment 
should terrify the rich, neglecting to assist the poor. 

11. Q,. Are we obliged when we can^ to hinder our 
7ieighboiir^s damage ? A. Yes : It is what charity re - 
quires ; nor is it less charity to hinder one from falling 
into poverty, loss of goods, good name, (fee. than to re- 
lieve him in his povert}^ or any other distress : and be- 
ing the soul is to be preferred before the body, we are 
bound to prevent evils to our neisfhbour's soul more than 
to his body, and to labour more in the spiritual works of 
mercy than corporal. " We ought to yield our lives for 
our brethren," 1 John iii. 16. 

12. Q,. Which are the spiritual works of mercy 1 
A. 1. To counsel the doubtful. 2. To instruct the ig- 
norant. 3. To admonish sinners. 4. To comfort the 
afflicted. 5. To for2:ive offences. 6. To bear wrongs 
patiently. 7. To pray for the quick and the dead. The 
example of Christ, of liis apostles and disciples, should 
animate us, even with the hazard of life, and all most 
dear, to labour in such works for the salvation of souls, 
which of all works is the most noble and meritorious. 
" Brethren, if any of you shall err from the truth, and a 
man convert him, he must know that he that makes a 
sinner to be converted from the error of his ways, shall 
save his soul from death, and cover a multitude of sins," 



CHAP, VI.] OF ADMONISHING SINNERS. 



123 



James v. 19, (fee. ^' We beseech you, brethren, admonish 
the unquiet, comfort the feeble-minded, support the weak, 
be patient to all, see that none render evil for evil to any 
man, but that which is good pursue always towards 
each other and towards all," 1 Thes. v. 14, &c. Brethren, 
if any man be overtaken in a fault, you that are spiritual 
instruct such a one in the spirit of meekness, considering 
thyself, lest thou also be tempted. Bear ye one another's 
burdens, and you shall so fulfil the law of Christ," GaL 
vi. 1, &c, Preach the word of God, urge opportunely 
importunely, reprove, beseech, rebuke in all patience and 
doctrine, for the time will come when they will not en- 
dure sound doctrine, but according to their own desires, 
will heap to themselves masters, having itching ears, 
and they truly will not hear the truth, but will give ear 
of tables,'' 2 Tim. iv. 2. 

13. Q. What order is to be observed in admonishing' 
sinners ? A. The following order prescribed by our 
Saviour : If thy brother shall trespass against thee, go 
and rebuke him, between thee and him alone ; if he shall 
Iiear thee, thou shalt gain thy brother ; and if he will 
not hear thee, take with thee one or two more, &c. and 
if lie will not hear them, tell the Church, and if he will 
not hear the Church, let him be to thee as the heathen 
and publican," Matt, xviii. 15, Sec. It is heartily to be 
wished (what ought to be the endeavour of every one) 
that it might be as friendly and familiar among Christians, 
to put one another in mind of their faults, for bringing 
and keeping them in the ways of God, as it is to inform 
them about their way, when they are out, or like to miss 
the same, or of what is likely to prejudice their health, 
or of a remedy when they are indisposed or sick. If 
we may freely tell any of a discomposure or spot in their 
clothes, nay, of dirt in their face, and be thanked for it, 
surely we should be thankful when any one is so chari- 
table as to mind us of the discomposure of oar souls, of 
the spots and dirt therein, and of the remedy of the same. 
It is no small reflection on Christians, who, believing 
their salvation to be the only substantial good, cannot bear 
being put in mind when they are going out of the way, 
but by their displeasure, discourage this charity, and 



124 



OF THE SIXTH COMMANDMENT. [PART II. 



willingly admitting ail other helps, take it for an affront 
only to be helped towards heaven. This is an effect of 
pride, whose malice nothing can disappoint so much as 
the goodness of those, who, not awed by its discourage- 
ments, venture the promoting our eternal interest, though 
with the danger of our displeasure. 



CHAP. VII. 

OF THE SIXTH COMMANDMENT. 

Thou shalt not commit adultery. Exod. xx. 14. 

1 Ql forbid hy this commandment 7 A> 

f f Not only adidtery^ which is some carnal act 
with another's wife or husband, but also simple fornica- 
tion, incest, defloration, rape, sacrilege, sins against nature, 
and all outward acts of unchastity and kinds of unclean- 
ness whatever. Fornication is between parties not 
married, not virgins, not a-kin, nor under vows of chas- 
tity. Incest is between parties a-kin, and the nearer the 
degree, the greater always their sin. Defloration is 
when one or both parties are forced to the act. Sacri- 
lege is when one or both are consecrated to God, or 
when the act is committed in a holy place. Sin against 
nature^ is a carnal act of man with man, or woman with 
woman, or else between man and woman, change the 
natural use (as St. Paul speaks, Rom. 1) for a prepos- 
terous way against nature, which is called the sin of 
tSodom, whereto are reduced all sensual motions volun- 
tarily raised by action or imagination, whence usually 
follows pollution, which is an effusion of human seed, 
without copulation with another. Beastiality is when 
a man or w^oman acts upon any kind of brutes, or per- 
mits such to act upon them. To some of these kinds 
are reduced all unchaste looks, touches, &c. whether of 
brutes or persons, of distinct or same sex, or of one's self, 
and are to be distinguished in their kinds, according to 
the quality of the persons or objects to which they tend 



CHAP. VII.] OF THE SIXTH COMMANDMENT. 125 

or are about, " Whoever shall see a woman to lust after 
her, hath already committed with her adultery in his 
heart," Matt. v. 29. " The works of the flesh are mani- 
fest, which are, whoredom, uncleanness, lasciviousness, 
ifcc. which, &c. who do such things, shall not obtain 
God's kingdom," Gal. v. 19. Be not deceived, neither 
fornicators, nor idolaters, nor adulterers, nor the effemi- 
nate, &c. shall possess God's kingdom," 1 Cor. vi. 9. 
" Fornication and all uncleanness, let it not be ouce named 
among you, &c. or filthiness, or foolish talk, <fec. for, 
<fec. no whoremaster or unclean, &c, hath inheritance in 
Christ's kingdom," Eph. v. 3, (fee. Fornicators and 
adulterers God will judge," Heb. xiii. 4, " If you live 
after tlie flesh, you shall die," Rom. viii. 13. " Let not 
sin, therefore, rule yours in mortal bodies, that you obey 
the lusts thereof," Rom. vi. 12, ^' They that are Christ's 
have crucified their flesh with the vices and lusts," Gal. 
V. 24. In punishment of impurities, the world was 
drowned. Gen. vii. ; Sodom and Gomorrah condemned 
with fire from heaven, Gen. xix. ; " Adulterers were to 
die," Lev. xx. ; as also liers with brute beasts, Exod, 
xxii. 19. Which punishments, if guilty christians escape 
in this life, they must expect hell's endless torments in 
the next, unless they timely repent. " Know you not, 
that you are the temple of God, (fee. But if any violate 
the temple of God, God will destroy him," 1 Cor. iii. 17, 
2. d. What is commanded hy the sixth command- 
ment 7 A. \i commands husbands and wives to love 
and be faithful one to another, which is a mutual and 
unchangeable right, not transferable to any other during 
life. Whoever entices a wife to this sin, robs her of her 
innocency, the husband of the love and faithfulness of 
his wife, to which he has an incommunicable right, and 
may bring other irreparable mischiefs. 
11* 



126 



OF THE SEVENTH COMMANDMENT. [PART II 



CHAP. YIIL 

OF THE SEVENTH COMMANDMENT. 

Thmishalt not steal. Exod. xx. 15. 

1 Q "\y\7"^^'^ forbidden hereby 7 A. All unjust 
▼ V taking or detaining our neighbour's goods, 
either by stealth, in a private way, or by robbery upon 
force, or by sacrilege, which is committed either by steal- 
ing a sacred thing, or a thing not sacred from out of a 
sacred place. By it is forbid all deceit, by words or deeds, 
all fraudulent ways in buying or selling, exchanging, or 
in other contracts ; all neglects of trust or promise ; all 
unjust gain, all briber^r, simony, usury: all deceit in 
gaming ; finally, all unjust wa^^s whatever, which cause 
damage to another. " Neither thieves, nor covetous, nor 
extortioners, shall possess God's kingdom," 1 Cor. vi. 10. 
" You shall do no unjust thing in judgment, or weight, 
or measure," &c. Lev. xix. 35. " A deceitful balance is 
aboiTiinable to our Lord," Prov. xi. 1. 

2. Q. Can any great sin of injustice be forgiven 
tC'ithout restitution of what has been unjustly gained^ 
or making satisfaction for the damage done 7 A. No. 
St. Austin declares, " There is no absolution without res- 
titution. Render to all men their due," see Exod, xxii. 
" Owe no man any thing ; but that you love one another," 
Rom. xiii. 7, &c. 

3. Q. What is si?nony ? J.. It is a buying or sell- 
ing, or a will thereto, of some spiritual thing, or things, 
or what is annexed thereto, for money, or money-worth, 
in detestation of which St. Peter said to Simon Magus, 
" Thy money perish with thee, because thou hast thought 
that the gift of God may be purchased with money," 
Acts viii. XX. 

4. Q,. What is usury 7 A. It is to receive, or a will 
to receive, some money or money-worth, as a gain above 
the principal, immediately out of the consideration of loan. 
Usury and bribery is equally condemned. " Lord, who 
shall dwell in thy tabernacle, (fee. He who hath not 



CHAP. IX.] OF THE EIGHTH COMMANDMENT. 



127 



given his money to use, nor taken bribes against the in- 
nocent," Psalm xiv. 5. " Thou shalt not give him thy 
money to us'ury, and an overplus of the fruits thou shalt 
not exact of him," Lev. xxv. 37. " Lend (says our Saviour) 
hoping nothing from thence," Luke vi. 35. The fathers 
and councils have always condemned usury, which may 
be in buying, selling, or in exchange of any goods 
whatever, as well as in lending, if justice and equity be 
not observed. 

5. Q.. What is commanded hy this commandment 1 A. 
To give to every one their own. " Render, therefore, to 
all men their due," Rom. xiii. 7, &c. 



CHAP. IX. 

OF THE EIGHTH COMMANDMENT. 

Thou shalt not hear false loitness against thy neighbour. 

1 Q, 'WT'^^'^^ forbid hereby 7 yl. All false testi- 
T T mony in courts of justice, all lies, slanders, 
derisions, flattery, whispering, rash judgment, suspicious 
detractions, (fcc. and hearkening to any such. 

2. Q.. What is a lie 7 A. It is to speak wittingly 
against truth on purpose to deceive the hearer, and make 
him think otherwise than the thing is, which is a mortal 
sin, when it is any notable prejudice to our neighbour, or 
great dishonour to God ; but venial, when only officious, 
or jocose without prejudice. 

3. Qi. Is it in no case laioful to lie 7 tI. No ; it is ill 
in itself, so never lawful, and it is absolutely forbidden 
by God. " You shall not lie, neither shall any man de- 
ceive his neighbour," Lev. xix. 11. " Better is a thief, 
than the continual custom of a lying man ; but both 
shall inherit perdition," Eccl. xx. 27. " A lying wit- 
ness shall perish," Prov. xi. 28. " Lying lips are abom- 
inable to our Lord," Prov. xii. 22. " A false witness 
shall be punished, and he that speaks lies shall not 
escape," Prov. xix. 5. " The mouth that lies, kills the 



128 



OP LYING. 



[part 11. 



soul," Sap. i. 11. " Lie not one to another," Col. iii. 
9. " Putting away lying, speak every one truth with his 
neighbour," Eph. iv. 25. " The sad examples of Afia- 
nias and Sapphira^^'' Acts v. " And Giezi,''^ 4 Reg. v. 
should terrify liars. " Their part shall be in the lake 
burning with fire and brimstone," Apoc. xxi. 8. As 
theirs must be, who slander, detract, belie, or deride the 
Church of God, her faith, worship, sacraments, minis- 
ters, &c., which too commonly is done, to the ruin of 
many souls. 

4. Q,. What is rash judgment 7 A. It is to judge 
some ill of one upon light or insufficient grounds, pro- 
ceeding from mere jealousies, surmises, or hearsays, which 
Christ forbids. " Judge not, that you may not be 
judged," Matt. vii. 1. "As you will that men do to you, 
do you also to them in like manner," Luke vi. 31. Not 
judging evil of any, as you would none judge of you 
without sufficient grounds. Less grounds ma}^- suffice 
to suspect than judge, and less to doubt than to positively 
suspect or judge. But being passion, self-interest, malice, 
hatred, or some evil affection, from which such usually 
proceed, make things appear otherwise than they are, 
prudence joined with charity should move us, if not to 
interpret doubtful things to the best, at least to suspend 
our judgment, even when there appears some reason to 
move otherwise our assent. We may, notwithstanding, 
be so circumspect with whom we converse, or have busi- 
ness with, as that they shall not deceive us, though they 
should prove knaves, which caution may be used with- 
out rash judging, suspecting, or doubting of the honesty 
of our neighbour. Thus should all proceed, except 
when charity, necessity, or justice exempts. By justice 
are exempted, judges, magistrates, and other superiors, 
who have a right to examine into the conduct of others 
for preventing evil. By charity may be exempted, who. 
fearing their neighbour is in an ill state, endeavour to 
learn that for remedying the same. By necessity may be 
exempted, who, to prevent some damage to themselves 
or others, find it necessary to inquire into a third person's 
life or conduct, in order to give a judgment of his honesty, 
abilities, fitness for such business, &c. Here great pru- 



CHAP. IX.] OF WHISPERING, &C. 



129 



deuce is required to consider how far the reports of others, 
or our own observations, may be probable, nor must we 
form a judgment of the said person further than the 
proofs against him give evidence, lest we exceed the 
bounds of justice and charity. 

5. Q.. What is ivhisj)ering ? A. It is to speak evil 
to some by way of secrecy ; to brea.k friendship between 
others, the worst way of slandering being such, oblige 
all they speak to not to give them up for authors, where- 
by they slandered, for want of knowing what is ill spoke 
of them, have no possibility of clearing themselves, or 
detecting the author. " The whisperer and the double- 
tongued is accursed, for he has troubled many that were 
at peace," Eccl. xxviii. 15. " Thou shalt not be a tale- 
bearer among the people," Lev. xix. 16. Whisperers 
are put among those, as well as detractors^ whom God 
"gives over to a reprobate mind, and are worthy of death, 
and not only they that do them, but they also that con- 
sent to the doers," Rom. i. 28, &c., which makes the 
hearers equally guilty, if they do not discourage such, 
much more those who are inquisitive to hear, <fec. 

6. Q. What is flattery ? A. It is to attribute to ano- 
ther some perfection, which he has not, or to praise, who 
deserves no praise. " Wo unto you who call evil good, 
and good evil, putting darkness for hght, and light for 
darkness ; putting bitter for sweet, and sweet for bitter. 
Wo to you that are wise in your own eyes," Isai. v. 20, 
&c. " It is better to be rebuked by a wise man, than to 
be deceived by the flattery of fools," Eccl. vii. 6. 

7. Q,. What is detraction ? ^. It is a secret staining 
of another's good name, which may be done either di- 
rectly or indirectly. They do it directly ; 1st. Who ac- 
cuse any of a false crime. 2dly. Who make it worse 
than really it is. 3dly. Who discover a secret crime. 
4thly. Who put an ill construction upon a good action 
or intention. They who do it indirectly^ who deny one's 
good qualities. 1st. Who lessen them. 2dly. Who con- 
ceal them, when one wants defence. 3dly. Who coldly 
commends one, &c. Which are sins either from malice, 
passion, envy, ill-will, or for want of consideration or 
charity, and always contrary to the law of God and na- 



130 



OF SECRET SINj &C. 



[part II. 



tiire. " Thou sha t love thy neighbour as thyself," Matt, 
xxii. 39. " As you will that men do to you, do you also to 
them likewise," Luke vi. 31, and who would be ill spoken 
of? " Detract not one another, brethren ; for who detracts 
or judges his brother, detracts the law and judges the law," 
James iv. 11. " Refrain your tongue from detraction, (fee. 
The mouth that lies, kills the soul," Sap. i. 11. Whisper- 
ers, detractors, (fee, are worthy of death, not only they 
who do them, but they also that consent to the doers," 
Hom. i. 29, (fee. Such are the hearers and connivers 
thereat. Remove from thee a froward mouth, and let de- 
tracting lips be far from thee," Prov. iv. 24. " Thou shalt 
not admit a lying voice," Exod. xxiv. 1. " Hear not a 
wicked tongue," (fee, Eccl. xxviii. 29. " Every deluder 
is an abomination to our Lord," Prov. iii. 32. Where- 
fore laying aside all ma bee, and all gnile, and dissem- 
blings, and envies, and detractions, as infants new born, 
being rational, desire milk without guile, that in it you 
may grow into salvation, 1 Peter ii. 1, (fee. St. Jerom 
and St. Bernard say, They cannot easily determine 
which is the more lamentable sin of the two, to tell lies, 
or to hear them ; for if there were none that would give 
ear to tales, there would be no tale-tellers. 

8. Gl. Is it never lawful to discover to others a secret 
sin 7 A. Yes : in the way of fraternal correction for 
our neighbour's good, or in order to justice, or to pre- 
vent damage or danger to others, or to hinder public 
damage. 

9. (i. What is commanded by this commandment ? 
A. To speak and witness the truth in all things. "Speak 
the truth every one to his neighbour," Zach. viii. 16. 
" Better is a good name than great riches," Prov. xxii. 1 . 
If a false witness takes away my goods, he is a robber : 
if my life, he is a perjured murderer ; if my good name, 
he brealcs the 5th, 7 th, and 8th commandments, and his 
punishment here is the loss of his good name, and his 
soul hereafter ; for unless restitution and satisfaction be 
made for the damages and injuries of slanders, whisper- 
ing, detraction, derision, lying, (fee, there can be no 
salvation. 



CHAP. X.] OF THE LAST TWO COMMANDMENTS. 131 



CHAP. X. 

OF THE LAST TWO COMMANDMENTS. 

Thou shalt not covet thy neighbours house. Thou 
shalt not covet thy neighbour's loife^ nor his man ser- 
vant^ nor his maid servant^ nor his ox, nor his ass^ 
nor any thing that is his. Exod. xx. 17. 

fXlHAT there are here two distinct commands, appear 
X from the desires, by which a man covets his neigh- 
bour's wife, and his neighbour's goods, which are as 
widely different from each other, as the acts of adultery 
and theft, for the prohibition of which two acts, as there 
are two commandments, so two are necessary to forbid 
the two desires. 

1. Q,. What is forbid by these two co?nmatidments ? 
A. All deliberate and voluntary delight in covetous and 
impure thoughts, all inordinate desires of lust and adul- 
tery, and theft, as also all desires of others' loss and da- 
mage, whether they gain thereby or not. 

2. Q. What are we commanded by these ? A. To 
entertain chaste and honest thoughts, and be content 
with our own estates and condition. 

We are all born with a natural inclination, by which 
we covet what is agreeable to us, which inclination at 
first was good, because moderate, and kept within the 
bounds of reasonable nature, but by original sin our na- 
tural inclination is now so very much corrupt, that it 
wilfully abandons reason to follow a boundless humour, 
whose thirst is never sa.tisfied. However, this unhappy 
appetite of ours- may, with the help of grace, be governed 
by free will, which God has given us ; and though we 
cannot hinder it from tempting us, yet we may always 
hinder it from overcoming and governing us, and con- 
sequently from being a sin, so long as we do not consent 
and freely submit to the power of it. 

A moderate inclination to such things as our nature 
demands and God allows, is no sin whilst moderate, but 
when it draws us to follow our humour, without regard 



132 OF THE PRECEPTS OF THE CHURCH. [CHAP. XI. 

to our duty, it is immoderate, exceeding the bounds pre- 
scribed by reason and the law of God, as when we covet 
what we ought not, or when we covet more than we 
ought. — The corruption of it proceeds from original sin, 
and tends to actual sin, by fighting for our humour 
against our duty, and never yielding but when free will, 
helped with grace, overcomes it, keeps it in the bounds 
of duty, and hinders it from being a sin. " Let not sin, 
therefore, reign in our mortal body, that you obey the 
concupiscence thereof," Rom. vi. 12. " Set your affec- 
tions on things above, not on things on earth," Col. iii. 2. 
" They that are Christ's, have crucified their flesh with 
their vices and lusts," Gal. v. 24. Under any tempta- 
tion, especially of impurit^r, let all run to the bleeding 
wounds of Christ, and never lino-er or stop in such a 
thought, much less in delightfully continuing in the occa- 
sion thereof, which after advertence can never be with- 
out sin, especially young people of both sexes, who find 
a great inclination to be toying and dallying with one 
another, in the bottom whereof is often a lurking, if not 
direct lust and sensuality. " Watch and pray, lest ye 
enter into temptation." Mark xiv. 38. 



CHAP. XI. 

OF THE PRECEPTS OF THE CHURCH. 

1 Q the precepts of the Church! A, 

A-^- Y f 1, To hear mass on all Sundays and holy- 
days^ to abstain from all servile works thereon, and to 
keep them holy. 2. To fast Lent ; Vigils commanded; 
E7nher-days, by custom of Ejigland ; all except in 
Christinas, and from Easter till Ascension, whereon, as 
on Saturdays and other days commanded, is required 
abstinence. 3. To confess our sins, at least once a year. 
4. To receive the blessed sacrament yearly, between 
Palm-Sunday and Low-Sunday, inclusively. 5. To 
pay tithes to our pastors. 6. Not to solemnize marriage 
at times forbid, as from the first Sunday in Advent till 



CHAP. II.] OF THE church's PRECEPTS. 133 

Twelfth-day be past; nor from Ash- Wednesday till 
after Low- Sunday. 

2. Gi. Has the Church authority to ordain the keeping 
of feasts ? A. Yes : Christ's Church is not inferior to 
the synagogue, which ordained and kept many5 .Deut. 
xvi., Lev. xxiii., Macab. v., which Christ approved, when 
he kept the dedication of the temple. She hath the ex- 
ample of the Church in the Apostles' days, which trans- 
lated the solemnity of the Sabbath to Sunday^ and ap- 
pointed the feasts of Christinas, Easter, and Whitsun- 
tide, (fcc. St. Clement (St. Petefs disciple) records in his 
eighth book of Apostolical Co7istitutions, that the apos- 
tles ordered the celebrating St. Stephen's and other 
of their fellow apostles' days after their death. "St. 
Paul went through Syria and Cilicia confirming the 
Churches, commanding to keep the precepts of the apos- 
tles, and of the ancients," Acts xv. 41, xvi. 4. Accord- 
ingly have been kept the feasts commanded by the 
Church. Protestants command many, but keep few, and 
as they please. 

3. (i. Why are all co7?imanded to hear mass on 
Sundays and holy-days ? A. All servile work is for- 
bidden thereon, that all may zealously endeavour to sa- 
tisfy God for their sins, to obtain God's grace for the 
time to come, and duly thank him for all his benefits ; 
and seeing mass is one of the most efficacious means 
thereto, and the only proper sacrifice left by Christ in his 
Church, all are required to assist at so holy an action 
on all Sundays and holy-days, of obligation ; on Sun- 
days in thanksgiving to God, for the creation of the 
world and all other his benefits, but more especially in 
memory of our Saviour's resurrection, and coming of the 
Holy Ghost. On holy-days we are to hear mass, either 
in commemoration of some signal blessing received from 
God, or to celebrate the memory of some peculiar saint 
or saints, that whilst we are keeping their feasts here on 
earth, we may more effectually be moved to imitate their 
virtues, and fill our souls with holy desires and long- 
ings after that blessed state they enjoy in heaven. 

4. Gl. Hath the Church authority to oblige her child- 
ren to fast and abstain on certain days 7 A. Yes : 

12 



13^4 THE CliURCH's AUTHORITY. [PART I£, 

" Whoever resists power, resists the ordinance of God, 
and they that resist purchase to themselves damnation," 
Rom. xiii. 2. " If he will not hear the Chnrchj let him 
be to thee as the heathen and publicanj" Matt, xviii. 17. 
" She has the apostles' authority and example, who for- 
bid blood and strangled meats to be eaten," Acts xv. 19, 
Whose successors, invested with the same power, may and 
do command fasts, or abstinence from certain meats, which 
Protestants also order, though with little observance. 

5. Q,. Seeing all meats are for the use of man, Jiow 
can we sin hy eating them^ when and as we jjlease ? 
A. Though no meats, temperately eaten, defile the soui^ 
yet the disobedient (by eating against the Church's com 
mand) do offend God, commanding, " Obey your pre- 
lates, and be subject to them, for they watch, as being to 
render an account for your souls," Heb. xiii. 17. " If he 
will not hear the Church, let him be to thee as the hea- 
then and publican," Matt, xviii. 17. The sad conse- 
quence of eating the forbidden fruit, (which though good 
in itself, was sin and poison to the eaters, by reason of a 
prohibition annexed,) should move us not to oppose, but 
duly observe God, and the Church's order. 

6. Q,. Whom obliges the Church to fast ? A. All 
from the age of twenty-one years, if not excused by la- 
bour inconsistent with fasting, by sickness or infirmity, 
by circumstances of women breeding, or giving suck, or 
by such poverty as cannot procure a sufficient meal ; 
however, all from the use of reason are bound to absti 
nence, except sickness or infirmity excuse ; and being 
days of fast or abstinence, are days of penance ; ah, 
whether bound to fast or not, should enter into the de 
signs of the Church, of doing on such days worthy 
fruits of penance for their sins, and use all endeavours 
for obtaining God's mercy, by prayer, alms-deeds, self- 
denials, and other mortifications, which should be then 
particularly practised, to make them more beneiicial for 
their souls. 

7. Q, . What is necessary to fulfil the Churches pre 
cepts in fasting ? A. To abstain from prohibited meats^ 
to eat only one meal a day, and that not before twelve 
o'clock, unless necessity of affairs requires. 



CHAP. XI.] 



OF FASTING. 



135 



8. Q,. For lohat is fast available 7 A. To subdr.e the 
vicious inclinations of the body. " I chastise my body, 
and bring it into subjection, lest I become reprobate," ifec. 
Oor. ix. 27, ^' Anne served God in fasting and prayer, 
day and night," Luke ii. 37. To shew the power of 
fasting, Christ said, " This kind {of devils) is not cast 
out but by prayer and fasting," Matt. xviL 21. How 
fasting appeased God's wrath, see the fast of the Nine- 
vites^ Jonah iii. ; of Mordecai^ Esther iv. ; of Judith \y. 
The efficacy of fasting for obtaining of God ail temporal 
and eternal blessings, the scriptures and fathers sufficient- 
ly declare. St. A?7ibrose^ Ep. 82. ad Varcell. writes, 

Moses fasting received the Law 5 Peter fasting, is 
taught the Neio Testament ; Daniel^ by the merits of 
fasting, stopt the mouths of lions. Fasting and alms de- 
liver from sin." Observe here (good reader) how he calls 
fasting a work of merit ; you may find more to the same 
purpose, in Lib. de Elia cj" Jejiin ; and generally the 
holy fathers extol fasting, to encourage the laity in the 
observance of Lent and other days of fast. Who, there- 
fore, are these pretenders to new lights of religion, that 
tell the people it is enough to fast from sin, and scoff at 
all merit in fasting ? Shall we mind what they say any 
farther than to pity their mistakes, and pray that God 
will give them a better understanding? For obtaining 
which merit of fasting, let us set aside all cariosity in 
diet, vanity in apparel, and become true penitents. 
" Turn to me with all your heart in fasting and mourn- 
ing, and rend your hearts," Joel ii. 12. 

9. Q,. Why is Lent fasted ? A. That all, in some 
sort, may imitate the forty days' fast of Jesus Christ for 
our sins ; that all may do penance to obtain God's par- 
don for their sins ; that all may be duly disposed for a 
worthy celebrating Christ's passion, and receiving at 
■ Easter^ that deriving unto their souls hereby the m.erits 
of Christ's sufferings, that they may rise from sin, and 
live united to Christ by his holy grace, obtained by true 
fruits of penance. 

10. CI. Why are Vigils fasted ? A. That mortifyhig 
cur appetites, and doing penance thereon for our sins. 



136 



OF ABSTINENCE. 



[part I. 



we may better prepare to celebrate the following feasts, 
by fasting, watching, prayer, &c. 

11. Q,. Why are Ember-days fasted 7 A. They be- 
ing so called from embers or ashes used formerly on days 
of public penance, to humble and remind men, " That 
dust they are, and unto dust they must return," are three 
days, Wednesday^ Friday ^ and Saturday^ at the four 
seasons in the year, spring, summer, autumn, winter, 
commanded to be fasted, to thank and beseech God for 
the received and expected fruits of the earth, to satisfy 
the Giver for the abuses of his gifts, and to do penance 
for sins committed within these seasons ; as, also, to be- 
seech God for the successful ordination of priests and 
ministers ordained at such times. 

12. Q,. Why abstinence on Rogation Days ? A. They 
being days of supplication and prayer, are solemnized 
through the Church with abstinence from flesh, and pub- 
lic prayers for the fruits of the earth, on which also a 
procession is made, that the whole Church, both laity 
and clergy, may be represented as present to acknow- 
ledge God's goodness and providence over us, and to 
pray for the continuance thereof 

13. Q,. Why is the Litany read, procession, and ab- 
stinence made on >St. Mark's day ? A. To supplicate 
God against all pestilential distempers. 

14. Q. Why on Fridays abstinence I ^. To remind 
us of Christ's passion and suflerings for us on Friday, 
and move us to do penance for our sins, which brought 
him to his sufferings. 

15. Q. WJiy abstinence on Saturdays? A. To pre- 
pare us for a due keeping of Sunday ; in memory also 
of the blessed Virgin's faith concerning Christ's resurrec- 
tion, when all the apostles were watering that day. 

16. Q. Why are we to confess our sins to our ordina- 
ry pastor, at least once a year? A. Confession, ac- 
companied with due requisites, being commanded by 
God, as the ordinary means for remission of sins, com- 
mitted after baptism, the Church, considering the negli- 
gence of many in their souls' concern, commands all to 
confess, at least once a year, to remind them of their ob- 



CHAP. XII.] OF SIN AND ITS KINDS. 



137 



ligation in this point, which is, besides, as often as there 
is any apparent danger of death, whether by sickness, 
war, sea, or any dangerous undertaking ; also before re- 
ceiving any other sacrament, (except baptism,) if con- 
scious of any mortal sin, the benefit whereof, if duly con- 
sidered, should move us often to confess our sins, and not 
neglect the same, as usHally is done, 

17. Q,. Why are ice commanded to pay tithes 7 A 
For the maintenance of our spiritual pastors, it being 
most just, that they^ who are, for the good of souls, 
taken off from gaining a livelihood in the world, should 
be provided for by them whose souls they watch over, 
which God requires, both in the old and new law, de- 
claring it theft to defraud his ministers of what is ap- 
pointed for their support. " You have robbed me, but 
you say wherein have we robbed thee ? &c, in tithes and 
offerings," &c. Mai. iii, 8, (fee. " Let him that is cate- 
chised in the word, communicate in all things to him that 
catechises him," Gal. vi. 6. " Our Lord ordained for 
them that preach the gospel, to live of the gospel," 1 Cor. 
ix. 14 " In the same house stay, eating and drinking 
such as they have, for the workman is worthy of his 
hire," Luke x. 7. 

18. Q,. Is it a sin to break any of the ChurcKs pre- 
cepts 7 A. Yes. " If he will not hear the Church, let 
him be to thee as the heathen and publican," Matt, xviii. 
17. As they that break the just laws of a kingdom offend 
God and deserve punishment, so they, who oppose the 
Church's laws : " Who resist power, resists the obedience 
of God ; and they that resist bring damnation on them- 
selves," Rom. xiii, 2. 



CHAP, XIL 

OF SIN AND ITS KINDS. 

1 Q "l-T^^ many kinds of sin are there 7 A. Two, 
* xX original^ wherein all are born, being a want 
of original justice, and actual, which is some thought. 



138 



OF SIN. 



[part II. 



word, or deed, contrary to God's law or our own con- 
science. 

2. Q,. What is meant hy conscience 7 A. Practical 
knowledge derived from the light of reason, whereby we 
judge in all our particular actions, whether we think, 
wish, say, do, or design to do, be good or bad, la^\^il or 
unlawful, against, or according to God's law. 

3. Q,. May loe never say, do, wish, or desire, contrary 
to our conscience 7 A. Never, for our conscience is the 
immediate guide of our actions, according to which God 
will have us to rule ourselves in all we do, say, think, 
desire, wish, or design to do ; and though the law of 
God is the first and sovereign rule of all our actions, yet 
it is our conscience which makes the application, and 
judges whether what we think, say, do, or design to do, 
be regulated according to the laws and will of God, which, 
if so, then we have the testimony of a good conscience ; 
but of an ill one, if otherwise. 

4. Q.. How many kinds are there of actual svn 7 A. 
Divers ; yet whether they be of commission, as when 
one doth what is forbid ; or of omissimi, as when one 
omits what is commanded, or of any other kind, they are 
always mortal, or venial. 

5. Q,. What is a venial sin 7 A. Though it is a 
small and pardonable offence against God, or his neigh- 
bour, and destroy not charity, yet it cools its fervour, 
makes the soul weak and feeble, and disposes to offend 
God mortally. " He that contemns small things, shall 
fall by little and little," Eccl. xix. 1. 

6. Q,. How may a sin, venial in its kind, become mor- 
tal 7 A. \. When it is committed with such an affec- 
tion, as that he would do it, though mortal. 2. When the 
end of doing it is a mortal sin. 3. When one perceives, 
that by committing a venial sin, he shall give an occa- 
sion to a mortal one by scandal or any other way. 
4. When the committer thinks it mortal, though it be 
only venial in itself 5. When by doing what is only 
venial, he exposes himself to danger of sinning mortally. 
6. When one commits what is venial, with formal con- 
tempt of the law or law-maker. 

7. Gl. What is a mortal sin 7 ^. It is a wilful and 



CHAP. XII.] 



OF SIN. 



139 



witting transgression, either by thought, word, or deed, 
in a matter of weight against some of God's command- 
ments, of the Church, or of some lawful superior. It is 
called mortal, because it brings death and damnation to 
the soul by a total destruction of God's grace, which is 
oar spiritual life. The wages of sin is death, but the 
grace of God is eternal life, through Jesus Christ oar 
Lord," Rom. vi. 23. 

8. Q,. May a si?i, in its kind mortal) become venial in 
respect of the committer ? A, Yes ; by the smallness of 
the matter, as in the stealing of a pin. 2. By reason of 
the imperfection of tile act, as when a thing is done by 
sadden surprise, not with a full advertence, deliberation, 
or free consent. 

9. Q. Is all sin voluntary and deliberate) A. Yes, 
all actual sin. For no man sins in doing or suffering 
what is not in his power to avoid, hence no evil sugges- 
tion or thought is to be judged sinful, if opposed and de- 
tested from its first advertence. So, likewise, doing some 
ill without the least imagination or foresio^ht of ill there- 
in ; the same, when by violence or absolute force, the 
will no ways concurring or pleased therein, but altogether 
in abhorrence, one is compelled to do or suffer what is 
ill, because all sin being from the will, none can sin 
against his will. Every one is tempted of his own con- 
cupiscence," &c. James i. 14. 

10. Qi. Seeing we can do nothing without God. is not 
he the author, or cause of si7i 7 A. No, for sin is want 
or defect of our doing, or rather misdoing, or missing to 
do, which proceeds merely from some defect in man, and 
not from God. Let no man say, when he is tempted, 
that he is tempted of God, for God is not a tempter of 
evil, and he tempts no man," Jam. i. 13. " Thou art 
not a God tha.t wills iniquity, neither shall the malignant 
dwell near thee, neither shall the unjust abide before 
thine eyes," Ps. v. 5, &c, I will not the death of the 
impious, but that the impious turn from his way, and 
live," Ezek. xxxiii. 11. God being all good, and good- 
ness itself, hating and punishing sin eternally, it is blas- 
phemy to make him the cause or author of our sins . nor 



140 OF OUR ACTIONS. [pART II. 

is it imaginable that he that died to free us from our 
sins, can or will be the cause of our sins. 

11. Q.. What, then, is the cause of our sins ? A. Our 
own wills, and free consent to do what is ill, or to ap- 
prehend, whether it be by thought, word, or deed. 

12. Q.. Are not, then, all our thoughts, desires, loords, 
or actions, good or evil ?■ A. Yes, if deliberate : for all 
such are either in due circumstances conformable to right 
reason, and subordinate to God's law, and so good ; or 
deficient in some, and so evil, and punishable, which 
should make us very circumspect in all our thoughts, 
words, and deeds, since we stand accountable to God for 
all. " Of every idle word that men shall speak, they 
shall give an account in the day of judgment," Matt. xii. 
36. God being our beginning and last end, all should be 
done with reference to him. " Whether you eat or drink, 
or do any thing, do all to the glory of God," 1 Cor. x. 
31. Christ died for all, that they also who live may 
not now live to themselves, but to him who died for 
them," &c. 2 Cor. x. 15. Which requires that we seek 
God in all things we do, ordering all according to his 
will, without studying to satisfy our own inclinations, 
interest, or any other human respect, otherwise than as 
God requires, and our circumstances under him makes 
it our duty. " That God may be honoured in all things 
through Christ Jesus," 1 Pet. 4. 11. In this manner 
eveiy thing we do or suffer, whether in health or sick- 
ness, if done and suffered in conformity and union with 
the labours and sufferings of Jesus Christ, will become 
an acceptable sacrifice to God, being purified from these 
selfish motives of inclination, self-love, passion, and the 
world, with which our actions are generally defiled. 
" So let your work shine before men, that they may see 
your good works, and glorify your Father, who is in 
heaven," Matt. v. 17. "You are bought with a great 
price, glorify and bear God in your body," 1 Cor. vi. 20 

13. Q.. How may toe know we do good, ichen evil 7 A, 
If the thing we say, do, think, wish, desire, (fee. is not 
contrary to any command of God, or of some superior, 
and be with a right intention directed to a good end, and 



CHAP. XII.] 



OF SIN AND IGNORANCE. 



141 



accompanied with all other due circumstances, then 
doubtless, we do well ; but if we know, doubt, or suspect 
the thing we say, do, wish, or desire, or delight in, to be 
contrary to any command of God, or of some lawful su- 
perior, or to be for an ill end, or with a bad intention, or 
wants any other due circumstances, we then certainly 
do ill. 

14. Q,. How are mortal sins known from venial 7 A. 
Such as the scriptures declare to exclude from heaven, 
deserve death, or are hateful to God ; such as all the 
learned and conscientious repute mortal ; such as grie- 
vously break charity with God, our neighbour, or our- 
selves, are to be accounted mortal : but, because each is 
not qualified to judge of the nature of every sin and its 
circumstances, which may either augment or diminish 
its malice, let all be solicitous to discharge a good con- 
science in every thought, word, or action. " Work your 
salvation with fear and trembling," Phil. ii. 12. 

15. Q,. Whence have sins their inequality in grie- 
vousness and malice ? A. Though the essential grie- 
vousness and malice of sins is varied according to their 
objects, and commonly the more a sin is directly opposite 
to a more noble virtue, the more grievous is that sin; 
yet the grievousness of sin is increased or lessened by 
the condition and quality of the offender and oifended, 
by the damage immediately following the sin, or foreseen 
to follow, by the remissness or intenseness of the will, 
by length of time, and other circumstances that accom- 
pany a sin. 

16. Q,. How are sins distinguished ? J.. As to their 
kinds, by their divers ends or subjects formally taken, as 
they have a special opposition with right reason, by the 
distinct precepts they are against, when made and rati- 
fied out of distinct motives, by the distinct goodness they 
deprive one of, <fec. 

As to their number, they are distinguished, 1. By their 
objects, numerically and formally distinguished. 2. By 
a moral interruption of the act, <fec. But ordinary peo- 
ple (for whom this book is designed) may easily distin- 
guish the number of their sins, by computing how often 
they have fallen into such and such kinds of sins ; for 



142 OF THE EVILS OF SIN. [PART II. 

example, in sins of the tongue, let them consider, from 
their last confession, how often they have cursed, SAVorn, 
lied, spoken obscenely, &c. So in sins of deed, how 
often they have been drunk, what quantity, and how 
often they have stolen, been guilty of such and such sins 
of the flesh, &c. As for sins of thought, they more espe- 
cially may be of long continuance, and yet be one and 
the same sin in number, which is when they are not 
morally interrupted ; I call that a moral interruption, 
when a wicked thought is really recalled by true repent- 
ance, or a contrary will or purpose, or by a voluntary 
cessation from the act, or when such a time or impedi- 
ment intervenes between the acts as that they are judged 
to be morally distinguished ; as also when the act tends 
to another distinct object, though even in the same kind, 
as when a person strikes one, then another, &c. or de- 
sires to be revenged on many, (fee. he commits as many 
sins as he strikes or hates persons. 

There are sins of frailty, to which one is carried 
through passion or concupiscence ; others of malice, as 
when one knowingly will do what is sinful, and can 
easily avoid the same ; others of ignorance, as when 
one doth what is sinful, not knowing it to be such, from 
which ignorance proceeds many sins. 

17. Q,. HoiD may one knoxo whether our ignorance 
be culpable or not ? A. Who is certain that he has not 
been negligent in learning what he ought to know, and 
never had reason to doubt what he does or hath done to 
be unlawful ; or doubting, used sufficient endeavours 
to be instructed, and still remains ignorant, such igno- 
rance is not culpable ; but if one has been negligent in 
learning his duty, omitted occasions of being instructed 
under arising doubts, such ignorance is culpable ; " Be- 
cause thou hast rejected knowledge, I will reject thee," 
&c. Hos. iv. 6. "He that refuses to learn shall fall into 
evils," Prov. xvii. 16. " If any be ignorant, he himself 
shall not be known," 1 Cor. xiv. 38. " But shall be ex- 
cluded from heaven, like the foolish virgins, and cast into 
utter darkness like him who hid his talent," <fec. Matt. 
XXV. 12, 30, (fee. As all must be who will not learn or 
observe their Christian duties. 



CHAP. XII.] 



OP THE EVILS OF SIN. 



143 



18. Q,. How becomes o?ie guilty of another'* s sin 7 A. 
1. By counselling. 2. By commanding*. 3. By consent- 
ing. 4. By provoking. 5. By praising one for his sin. 
6. By not speaking when he ought, 7. By winking at 
it. 8. By partaking of the fact. 9. By defending the 
ill done. " He that justifies the impious, and he that 
condemns the just, both are abominable before God." 
Prov. xvii. 15. 

19. Q,. What damage brings a mortal sin to the 
committer 7- A. The greatest imaginable. It makes the 
sinner lose God's love, all infused gifts and graces of the 
Holy Ghost, (except faith and hope,) his inheritance and 
right to heaven, the portion of God's children, the patron- 
age of God's fatherly providence, the peace of a good 
conscience, many comforts of the Holy Ghost, the fruit 
a.nd merit of his former life during the state of sin, the 
merit and satisfaction of his present actions though they 
may dispose to grace, a great share of the communion of 
saints, and of the participation and good works and 
prayers of the whole Church, and part of the merit and 
frnit of Christ's passion ; and instead of being the child 
of God and temple of the Holy GJaost, it makes him be- 
come the dedl's slave, and sink of corruption ; nay, 
brings upon sinners God's wrath, the devil's slavery, 
many punishments in this life, and eternal punishment 
in the next. — " Depart from me you cursed into everlast- 
ing fire, prepared for the devil and his angels,'' Matt. 
XXV. 14. " If we sin willingly after the knowledge of 
the truth received, there remains no sacrifice for sin, but 
a certain terrible expectation of judgment and rage of 
fire," &c. Heb. x. 26. " The soul that sins shall die," 
Ezek. xviii. 4. " Sin, when it is consummated, brings 
death," Jas. i, 15. " The wages of sin is death," Rom. 
vi. 23. See Lev. xxvi., Deut. xxviii. Which places of 
Scripture, with many others, should awaken sinners, 
and make them hasten out of the dangerous state of 
mortal sin bv true renentance. 



144 



OF PRIDE. 



[part II. 



CHAP. XIII. 

^ OF PRIDE, COVETOUSNESS, LUXURY, ANGER, GLUTTONY, 
ENVY, SLOTH, 

The Seven Capital Sins, so called, because the heads 
from which many others spring. 

1 Q ^^/fc^^'^"^ pride 7 A. It is an inordinate de- 
f ▼ sire of our own esteem, a restless vice, which 
creeps into the best actions. From it springs vain glory. 
which is an inordinate desire of our own praise : hoast- 
ing, a foolish eulogium on ourselves : hypocrisy, a coun- 
terfeiting more piely and devotion than one has ; ambi- 
tion, an inordinate desire of honour : arrogancy, a hio^li 
contempt of others joined with insolency and rashness : 
from this contempt of others, pertinency, discord, disobe- 
dience, ingratitude, (fcc. '-Pride is the beginning of all 
sins/' Eccles. x. 15. " Every arrogant man is an abomi- 
nation to our Lord/' Prov. xvi. 5, as appears in the per- 
sons of Nebuchadnezzar, Amon, Absalom, Herod, as also 
in the fallen angels, whose punishment should make us 
abhor pride, and become humble, 1 Pet. v. 5. Our no- 
thing in respect of God, and worse than nothing by sin, 
the ignorance of our understanding-, the corruption of 
our will, our proneness to evil, and slowness to good : 
our weakness, want, corruption, and filth daily flowing 
from us — in fine, our beginning so base, and our ending 
by death, should humble us. " Why is earth and ashes 
proud," Eccles. x. 9. " For dust thou art, and into dust 
thou shalt return," Gen. iii. 19. What hast thou, that 
thou hast not received ; and if thou hast received, why 
dost thou glory," 1 Cor. iv. 7. "Wlio glories, let him 
glory in our Lord ; for not he that commends himself is 
approved, but whom God commends," 2 Cor. x. 17. 
" You are they who justify yourselves before men : but 
God knows your heart : because that which is high to 
men is abomination before God," Luke xvi. 15. " Every 
one who exalts himself shall be humbled, and he that 
humbles himself shall be exalted," Luke xiv. 11. " Hum- 



CHAP. XIII.] OF COVETOUSNESS. 



145 



ble, therefore, yourselves under the mighty hand of God, 
that he may exalt you in due time," 1 Pet, v. 6. 

2. Q. What is humility 7 A. It is a virtue opposite 
to pride, by which a man, out of a true sense to himself, 
seems vile to himself, under the consideration that he is 
nothing, and has nothing of himself, but all through 
God's free gift. " What hast thou that thou hast not re- 
ceived ?" 1 Cor. iv. 7. " Our sutRciency is of God," 
2 Cor. iii. 5. " It is God that works in you both to will, 
and to do his good pleasure," Phil. ii. 13. It is humility 
that brings us to know ourselves, to prize ourselves little, 
to fly human praise, vain honour, and all worldly vani- 
ties ; to alfect a retired life ; to freely acknowledge our 
faults ; to yield to good advice ; to submit, in all occa- 
sions, our will to God ; neither is this humility of a Chris- 
tian an effect of a mean spirit, but of an exalted mind, 
which always aims as high as heaven, and is ashamed to 
love or value any thing below it, which does not help 

' him to it. " Put on, therefore, as the elect of God, (fee. 
hamility, modesty, patience, supporting one another, and 
pardoning one another, because God resists the proud, 
and gives grace to the humble," 1 Pet. v. 5. The proud 
may read their condemnation in the person of the Phari- ^ 
see, and humble penitence may see their justification in 
the humble publican, Luke xviii. 

3. Q.. What is covetousness 2 A. It is an inordinate 
desire of riches ; whence spring sadness of heart, unmer- 
cifulness to the poor, unquiet solicitude, neglect of spi- 
ritual things, and too much confidence in the things of 
this world ; whence, also, come usury, fraud, robbery, 
theft, (fee. " They that will be rich, fall into temptation 
and the devil's snare, and into many unprofitable and 
hurtful desires, which drown men into destruction and 
perdition. For the root of all evil is covetousness, which 
certain desiring have erred from the faith, and entangled 
themselves in many sorrows," 1 Tim. vi. 9, <fec. " Be- 
ware of all avarice, for a man's life consists not in abund- 
ance of those things he possesses," Luke xii. 1.5, (fee. as 
the parable there following shews. " Wo to you that 
are rich, because you have 3rour consolation : wo to you 
that are filled, because you shall be hungry : wo to you 

13 



146 



OF COVETOUSNESS. 



[part II. 



that now laugh, oecause you shall mourn," Luke vi. 24. 
" A rich man shall hardly enter into the kingdom of 
heaven," Matt. xix. 23. A heart glued to the world, is 
withdrawn from God, from the soul's concern, and due 
endeavours for heaven. ^Yhere your treasure is, there 
also will be your heart," Luke xii. 33. " You cannot 
serve God and mammon," Luke xvi. 13. " Lay not up 
treasures to yourselves upon earth, &c. but in heaven," 
Matt. vi. 19, &c. " Seek first the kingdom of God, and 
his justice, and all these things shall be given you/' 
Matt. vi. 33. " Let your manners be without avarice, 
contented with things present ; for he has said, I will not 
leave thee," <fec. Heb. xiii. 5. "Having food and rai- 
ment, let us be content therewith," 1 Tim. vi. 8. " Bless- 
ed are the poor in spirit, for theirs is the kingdom of 
heaven, &c. Blessed are they that mourn, for they 
shall be comforted. Blessed are the merciful, for they 
shall find mercy," Matt. v. 3, &;c. Wliich blessings the 
rich may obtain by relieving the poor according to their 
different necessities, by daily employing their money in 
such uses as necessity, decency, and the comfort of their 
femily, require, having always due regard to wife, child- 
ren, servants, &c. by carefalty avoiding the vices and 
excesses that riches lead to, and by beseeching God to 
give them daily open hearts and hands to use them in 
promoting his service, praise, honour, to the edification 
and comfort of their neighbour. All must take care that 
neither poverty nor riches withdraw their hearts from 
God. The poor may have comfort that they are freed 
from many dangerous temptations, which the rich fall 
under ; that they are in the way of doing worthy ft-uits 
of penance, by patiently suflJering the difficulties of their 
states, of which meriting before God, being rendered 
conformable to Christ's poverty, which he always prac- 
tised, that if under their poverty they be content, submit 
to God's will, perform their devotions, omit no duty either 
to God or man, they will be comforted in Christ's as- 
surance of having their sorrow " turned into joy," John 
xvi. 20. 

4. Gi. What is luxury ? ^. It is an inordinate desire 
of carnal pleasures, whence proceed all sins against the 



CHAP. XIII.] 



OF ANGER. 



147 



sixth and ninth commandments, which exchide from 
heaven. 

5. Q,. What is anger ? ^. It is an inordinate desire 
of revenge, from which proceed hatred, swelUng, fury, 
clamour, threats, contumelies, cursing, blasphemy, mur- 
der, &c. It is a vice which breaks charity, peace, hu- 
man society, and is truly odious to God and our neigh- 
bour ; it blinds reason, and strangely discomposing a 
man, bereaves him of all quiet, content, &c. ; nay, makes 
him unfit for doing any duty to others, as well as to those 
against whom it is raised. It causes scandal both in the 
breach of peace, and by disedifying expressions, into 
wliich it generally brings man. It occasions rash judg- 
ments, unjust accusations, and often lays the seeds of 
differences, never more to be reconciled, and this very 
often upon trivial matters, for want of patience, humility, 
and submission to God's will, virtues necessary for all 
to practise. 

In being angry we seldom make things better, but 
often much worse ; and by the disquiet we give ourselves 
and our neighbour, we publish our own weakness, and 
neglect the order and example of Christ, " Who, when 
he was reviled, reviled not again ; when he suffered, he 
threatened not,'' 1 Pet. ii. 23. Whose command is, 
" Love your enemies, do good to them that hate you, 
and pray for them that persecute and abuse you," Matt. 
V. 44. " Let all bitterness and anger, and indignation, 
and clamours, and blasphemy, be taken away from you, 
with all malice, and be gentle to one another, as also 
God in Christ has pardoned you," Eph. iv. 31, (fee. " Be 
not overcome with evil, but overcom.e evil with good," 
Rom. xii. 21. "See that none render evil for evil to 
any man, but always piursue that which is good towards 
each other, and towards all," 1 Thes. v. 15. Follow 
peace with all men, and holiness, without which no man 
shall see God," Heb. xii. 14. In fine, " Be all of one mind, 
being compassionate, lovers of brotherhood, merciful, 
modest, humble, and not rendering evil for evil, nor 
curse for curse, but contrary-wise blessing, for unto this 
you are called, that you may by inheritance possess a 
benediction : for he that will love life, and see good days, 



148 



OF GLUTTONY. 



[part II. 



let him refrain his tongue from evil, and his lips that 
they speak no guile ; let him decline from evil and do 
good, let him seek peace and follow it, &c. And who is 
he that can hurt you, if you be emulators of good ; but 
if you suffer for justice, blessed are you," 1 Pet. iii. 8, &,c. 
"Blessed are the jjeace maker s^^^ Matt. v. 4, 6cc. There- 
fore, as the " elect of God, holy, and beloved, put on the 
bowels of mercy, kindness, humbleness, modesty, pa- 
tience, supporting one another. If any have a quarrel 
against you, even as our Lord forgave you, so also do 
you," &c. Col. iii. 12, (fcc. Which God grant all to do, 
that they may be saved. 

6. Q. What is gluttony 7 A. It is an inordinate ex- 
cess in meat and drink, or an inordinate desire thereof, 
as it is delightsome ; hence springs stupidity, tediousness, 
uncleanness, brawls, contentions, profuseness, poverty, 
destruction of all virtues, a long chain of diseases, and 
death both to soul and body. " Look well to yourselves, 
lest perhaps your hearts be overcharged with surfeiting 
and drunkenness," Luke xxi. 34. " Drunkards shall 
not inherit God's kingdom," 1 Cor. vi. 10. " Wo to you 
that are mighty to drink wine, and stout men in drunk- 
enness," Isai. V. 22. " Wo to you that are full, for you 
shall hunger," Luke vi. 25. " Like the rich man who 
shall never obtain a drop of cold water to cool his 
tongue," Luke xvi. Over such the apostle weeps, " as 
enemies over the cross of Christ, whose end is destruc- 
tion, whose god is their belly, and whose glory is their 
shame," Phil. iii. 18. " Such do not serve Christ our 
Lord, but their own belly, and by sweet speeches and 
blessings seduce the hearts of innocents," Rom. xvi. 18. 
*' In many meats there shall be infirmity, and greediness 
shall approach even to choler. By surfeiting many have 
perished, but the abstinent shall prolong life," Ec. xxxii. 
33, &c. The eating the forbidden fruit brought corpo- 
ral and eternal death upon mankind; from the latter 
Christ has shewn the way to our deliverance is by ab- 
stinence and fasting. " Be not solicitous, therefore, say- 
mg, What shall we eat, or what shall we drink, or where- 
with shall we be covered? For all these things the 
heathen seek after, &c. Seek first the kingdom of God, 



CHAP. XIII.] 



OF SLOTH. 



149 



and his justice, and all these things shall be given you," 
Matt. vi. 31, ifec. We should eat to preserve health, but 
not to prejudice it, or pamper our appetites ; " For it is 
best to strengthen the heart with grace, not with meats, 
which have not protited the walkers therein," Heb. xiii. 9. 

7. Q,. What is envy 7 A. It is a sadness or repining 
at another's good, because it seems to lessen our own; 
and is directly opposite to brotherly love, whence spring 
detraction, rash judgment, reproach, contempt of others, 
hatred, rejoicing at another's misfortune, &c. So dcr 
testable is this vice, that God warns — " Eat not with en- 
vious men," Prov. xxiii. 6. Being contrary to charity 
and human society, it makes men like devils, whose na- 
ture is malice. " By the devil's envy, death entered into 
this world," Sap. ii. 24. It brought Cain to kill his 
brother. Gen. iv., and the Jews our Saviour ; and seeing 
that it destroys in man the love of God and our neigh- 
bour, and fills the world with innumerable mischiefs, it 
is no wonder it is put among the vices that exclude from 
heaven. Gal. v. 21. ^' Laying away, therefore, all malice, 
and all guile, and dissemblings, and envies, and all de- 
tractions, as infants new born, endowed with reason, de- 
sire milk without guile, that with it you may grow into 
salvation," 1 Pet. ii. 1, &c. 

8. Q.. What is sloth 7 A, It is a laziness of the mind, 
neglecting to begin or prosecute good things, whence 
proceeds tepidity^ which is a coldness in devotion ; jm- 
sillanimit't/jWhix^h is a fainting to undertake what one is 
able to perform ; weariness of life, aversion from spiritual 
things, distrust of God's mercy, &c. whereof any is suf- 
ficient to ruin our souls, when drawn thereby to neglec^ 
any Christian duty obliging under mortal sin. The la- 
bours of Jesus Christ, of his apostles, of martyrs, confes- 
sors, virgins, &c. sufficiently shew, that heaven is not 
gained by sloth ; we are born to labour, to serve God, to 
do his will all the days of our life, by God's appointment, 
Gen. ii. 15. If man was to work in the state of inno- 
cency, much more after otir rebellion, and if we labour 
much more for the fading things of this world, should we 
not much more labour for eternal bliss ? " Cast the un- 
profitable servant into utter darkness, where shall be 

13* 



150 



OF SLOTH. 



[part II. 



weeping and gnashing of teeth," Matt. xxv. 30. " Every 
tree which yields not good fruit, shall be cut down, and 
cast into the fire," Matt. vii. 19. " Delay not to be con- 
verted unto our Lord, and defer not from day to day, for 
suddenly shall come his wrath, and in the time of his 
revenge he will destroy thee," Eccl. v. 8. " Work your 
salvation with fear and trembhng," Phil. ii. 12. " Let 
us not fail in doing good, for in due time not failing, we 
shall reap," Gal. vi. 9. " See, therefore, that you walk 
circumspectly, not as fools, but as wise, redeeming time," 
Eph. V. 16. " Whatsoever thy hand is able to do, work 
it instantly," Eccl. ix. 10. " The night comes when no 
man can work," John ix. 4. 

God, then, condemns an idle life, and it is extremely 
contrary to Christ's gospel, which prescribes a watchful, 
laborious, and penitential life, requires self-denial, forsa- 
king the world, '• Crucifying the flesh, abounding in every 
good work, the working our salvation with fear and trem- 
bling, not to be weary in well doing, to walk circumspect- 
ly, to miderstand what is the will of God, to redeem time, 
to walk worthy of our vocation, to present our bodies a 
living sacrifice, holy, acceptable unto God, and not to be 
conformed to this world, but to prove what is good, and 
the perfect will of God." Where is safiiciently condemn- 
ed an idle life, which exposes Christians to many temp- 
tations and dan^-ers, and brings them under the guilt of 
many sins, and the neglect of the greatest duties, in 
making this life a sacrifice to self-love, in wasting their 
time, their money, (fee. For all which they stand account- 
able to God, and so should fly idleness as the broad and 
" large way that leads to perdition, and many there be 
that enter by it," &c. Matt. vii. 13. " Strive to enter by 
the narrow gate," Luke xiii. 24. always remembering 
Christ's dreadful command, Cast the unprofitable ser- 
vant into utter darkness," Matt. xxv. 30. 

9. Q,. Which is the root of all sin ? A. Self-love, or 
the love of ourselves, as it is contrary to the love of God, 
and self-denial, which all must practice who expect hea- 
ven. " If any wiU come after me, let him deny himself, 
and take up his cross, and foflow me," &c. Matt. xvi. 24. 
Luke ix. 23. " Who bears not his cross, and comes 



CHAP. XIII.] 



OF SIN. 



151 



after me, cannot be my disciple," Luke xiv. 27. " They 
that are Christ's have crucified their flesh with their vices 
and concupiscences," Gal. v. 24. " That they who live, 
may not now live to themselves, but to him who died for 
them," &,c. 2 Cor. v. 18. Thrice happy they who live 
thus ; but, alas ! the contrary is too much seen. Nature 
is corrupt, and all the faculties of the soul and body are 
inclined to follow evil, to seek and enjoy the pleasures 
of this world, and pursue its maxims, which are opposite 
to the maxims of Jesus Christ. " Man's heart is per- 
verse," &c. Jer. xvii. 9. All seek the things that are 
their own, and not the things that are Jesus (^hrist's," 
Phil. ii. 21. While Jesus assures us, " Every one of you 
that doth not renounce all he possesses, cannot be my 
disciple," Luke xiv. 33. We must either, then, deny 
ourselves in all that leads from the law and love of God, 
from Christ's doctrine, and resist our evil inclinations, or 
suffer eternally with the damned, of whom, should we 
ask what brought them to hell, were they allowed to 
speak, their answer would be, the love of themselves, the 
love of pleasures, riches, honours, of what suited to their 
corrupt nature. These trifles carried them from the 
doctrine, life, and the example of Christ, from the law 
and love of God, for the enjoyment of themselves and 
the world, &c. They went against the order of God. 
Wherefore, love not the world, nor those things which 
are in the world," &c. 1 John ii, 15. " Be not conformed 
to this world," dec. Rom. xii. 2. Whosoever will be a 
friend of this world, is made an enemyof God," Jamesiv.4. 

10. Q.. Hoio many, and which are the sins against 
the Holy Ghost 'I A. 1. Despair of salvation. Caht's 
sin. Gen. iv. 11. Of Judas, also. Matt, xxvii. 5. 2. Pre- 
sumption of God's mercy. 3. Impugning the Imown 
truth. 4. Envy of another's spiritual good. 5. Obsti- 
nacy in sin. 6. Final impenitence. He that shall 
blaspheme against the Holy Ghost, he hath not forgive- 
ness for ever," Mark iii. 29. 

11. Q,. Which are the sins that cry to heaven for 
vengeance 7 A. 1. Wilful murder. 2. The sin of So- 
dom. 3. Oppression of the poor. 4. Defrauding work- 
men of their wasres. 



162 



OF VIRTUES, &C. 



[part II. 



CHAP. XIY. 

OF THE FOUR CARDINAL VIRTUES, SEVEN GIFTS, AND 
TWELVE FRUITS OF THE HOLY GHOST, OF THE 
EIGHT BEATITUDES, (fec. 

1 Q "^^T'HICH are the four cardinal virtues 7 A. 
^' ' V T Prudence, Justice, Fortitude, and Temper- 
ance. 

Prudence makes us wary in all our actions, that we 
may neither deceive others, nor be deceived ; suggesting 
what is to be desired and had, and what is to be avoided 
with regard always to God's commands. 

Justice gives to alb their due, as God requires. 

Temperance moderates our appetites and desires, 
according to right reason. 

Fortitude makes us courageously undertake, and 
patiently suffer, the labours and dangers even of death, 
for God's service. 

2. Q.. Which are the seven gifts of the Holy Ghost 7 
A. Wisdom, understanding, counsel, fortitude, knowledge, 
piety, and the fear of God. 1. Wisdo??i teaches us to 
direct our life and actions to God's honour and our soul's 
salvation. 2. Understanding makes our faith lively, 
enabling us to penetrate the highest mysteries. 3. Coun- 
sel discovers the devil's deceits. 4. Fortitude overcomes 
the difficulty of temptations, and enables us to undergo 
all dangers for God's sake. 5. Knowledge teaches us 
the will of God. 6. Piety makes us zealous in doing 
God's will. 7. The fear of God curbs us from sin, and 
makes us obedient to God's law. 

3. Q. Which are the twelve fruits of the Holy 
Ghost 7 A. Charity, joy, peace, patience, longanimity, 
goodness, benignity, mildness, fidelity, modesty, con- 
tinency, chastity. 1. Charity fills us with the love of 
God, and our neighbour. 2. Joy enables us to serve 
God with cheerfulness. 3. Peace keeps us unmoved in 
our minds amidst the tempests of the world. 4. Patience 
enables us to suffer adversities for the love of God. 5. 
Longanimity is an untired confidence of mind in ex- 



CHAP. XIV.] THE EIGHT BEATITUDES. 



153 



pecting the good things of the hfe to come. 6. Good- 
ness makes us hurt none, and do good to all. 7. Be- 
nignity causes a certain sweetness in our conversation 
and manners, so as to profit and advance others in 
virtue thereby. 8. Mildness allays in us all the motions 
of passion and anger. 9. Fidelity makes us punctual 
observers of our covenants and proirdses. 10. Modesty 
observes a fit mien in all our outward actions. 11. 
Continency makes us not only abstemious in meat and 
drink, but in all other sensible dehghts. 12. Chastity 
keeps a pure soul in a pure body. 

6. Q,. Which are the eight beatitudes 7 A.\. Blessed 
are the poor in spirit, for theirs is the kingdom of hea- 
ven. 2. Blessed are the meek, for they shall possess the 
land. 3. Blessed are they that mourn, for they shall be 
comforted. 4. Blessed are they that hunger and thirst 
after justice, for they shall have their fill. 5. Blessed 
are the merciful, for they shall obtain mercy. 6. Blessed 
are the clean of heart, for they shall see God. 7. Bless- 
ed are the peace makers, for they shall be called the 
children of God. 8. Blessed are they that suffer perse- 
cution for justice sake, for theirs is the kingdom of hea- 
ven. Matt. V. 

They are poor in spirit, who, retrenching their affec- 
tions from riches, honours, (fee. are willing to be poor 
and contemned. 

They are meek, who seek no revenge, but overcome 
evil with good. 

They mourn, who despising earthly pleasures and 
comforts, bewail their own and others' sins, and the occa- 
sion of them. 

They hunger and thirst after justice, who earnestly 
endeavour to grow daily in virtue and goodness, and to 
make others do so. 

They are merciful, who freely pardon all injuries, and 
reheve those that suffer. 

They are clean of heart, who are careful to keep their 
minds from impure thoughts, from the love and desire of 
unlawful or vain things. 

They are peace- makers, v/ho seek peace with God, 
and keep it with all men. 



154 



OF god's grace. 



[part II. 



They are rewarded, as persecuted for justice sake, who 
are so constant in true faith, and practice of a good hfe, 
as to be wiUing to suffer, and even die, rather than offend 
against either. 

5. Q,. Which are the four last things ? A. Death, 
judgment, hell, and heaven. These should always be 
had in mind as antidotes against sin. In all thy works 
remember thy last things, and thou shalt never sin," 
Eccl. vii. 40. The certainty of death, and the uncer- 
tainty of its time and manner, as when, where, how, &c. 
together with the belief of an unchangeable sentence, 
either of eternal misery or eternal happiness, according 
to our merits or demerits, should make us hourly watch- 
ful against all mortal sin, and keep ourselves in daily 
preparation, lest dying in a mortal sin, we be sentenced, 
as all such are, into everlasting fire. Matt. xxv. 41. 
While those who die in God's grace, will be partakers of 
eternal glory. " Blessed are the dead who die in the 
Lord," (fee. Apoc. xiv. 13. A good death depends on a 
good life, which consists in the exercise of a right faith, 
and in a due observance of God's commandments. " If 
thou wilt enter into life, keep the commandments," Matt, 
xix. 17. 

6. Q,. Can we live tvell, or do any meritorious work, 
without God's grace and help ? ^. No ; Christ says, 
" Without me you can do nothing," John xv. 5. " Our 
sufficiency is of God," 2 Cor. iii. 5. " For it is God who 
works in you both to will, and to do his good pleasure," 
Phil. ii. 13. " Blessed is the man whose help is from 
thee," Ps. Ixxxiii. 6. " Unless our Lord build the house, 
they have laboured in vain who built it : unless our Lord 
keep the city, he watches in vain that keeps it," Ps. cxxvi. 
The belief whereof, makes the faithful daily pray for 
divine grace, to sanctify all their actions, and make them 
acceptable in the sight of heaven. 

7. d. What is grace 7 A. It is a gift of God gratis^ 
given through Christ's merits, whereby we are drawn 
from the slavery of sin, reconciled to God, and rendered 
capable of doing good works before God. Grace is either 
actual or habitual : actual grace consists in divers inspi- 
rations, affections, and good motions, wherewith God as- 



CHAP. XIV.] 



OF god's grace. 



155 



sists us for our conversion towards him, and for doing- 
good works pleasing to him. Habitual grace, produced 
in us by the Holy Ghost, defaces the foulness of sin, ren- 
ders us pleasing to God, makes us his children, and heirs 
of heaven, and uniting us to Jesus Christ, as living 
members of his mystical body, give force and worth to 
our actions, and make them meritorious of eternal bliss : 
That being justified by his grace, we may be heirs ac- 
cording to the hope of eternal hfe," Tit. iii. 7. " By 
God's grace, I am what I am," 1 Cor. xv. 10. " By 
grace you are saved through faith, and that not of your- 
selves, for it is the gift of God," Eph. ii. 8. 

8. Q. Is God ready to assist with his grace those 
who zealously seek it, and faithfully labour to preserve 
it ? A. Yes : and to shew his readiness he says, " I 
stand at the door and knock ; if any will hear my voice, 
I will enter in to him," &c. Apoc. iii. 20. " Come to me 
all you that labour, and are burdened, and I will refresh 
you," Matt. xi. 28. " God will have all men be saved, 
and come to knowledge of the truth," 1 Tim. ii. 4. " It 
is not the will of your Father who is in heaven, that any 
of these little ones perish," Matt, xviii. 14, God is 
faithful, who will not suffer you to be tempted above 
what you are able," &c. 1 Cor. x. 13. " The grace of 
otir Lord Jesus Christ be with you," 1 Cor. xvi. 23, 
Without which we can do nothing towards gaining 
heaven. 

9. Q,. Has man, assisted with God's grace, free will 
to do good or evil 7 A. Yes : " Where the spirit of our 
Lord is, there is liberty," 2 Cor. iii. 17. " God from the 
beginning made man, and left him in the hand of his 
own counsel," Eccl. xv. 14. " Choice is given you ; 
choose this day what pleases you," Jos. xxiv. 15. The 
scriptures every where establish the certainty of a free 
will, (as the fathers and councils agree,) whose drift is to 
draw men from evil to good ; and in vain would be all 
laws both of God and man, all threats and punishments, 
all rewards, councils, &c. if man wanted free will ; 
which, who deny, should not persecute such as cannot 
conform to their errors without ruin of their souls. 



PART III. 



OF THE WAYS AND MEANS BY WHICH A CHRISTIAN 
IS ENABLED TO PERFORM HIS DUTY, &c. 



f T ments instituted and left by Christ to ap- 
ply unto us the merits of Christ's passion^ to give us 
his grace necessary to salvation in this life^ and glory 
in the next ? A. The sacraments, (which the council of 
Trent^ ses. 7. c. defines to be seven^ and no more, but not 
all equally necessary, nor equal in dignity and significa- 
tion.) namely, baptism, confirmation, eucharist, penance, 
extreme unction, holy order, and matrimony. By bap- 
tism^ (says the council of Florence, in dec. fid.) " we are 
spiritually born. By confirmation we increase in grace, 
and are strengthened in faith ; and being born and gi'own 
in strength, we are nourished with the divine food of the 
eucharist, and if by sin our souls grow sick, by penance 
we are spiritually healed. By extreme unction, even 
spiritaally and corporally, as it is expedient to the soul. 
By order, the Church is governed and spiritually multi- 
plied. By matrimony, corporally diffused," which have 
proportion to the seven necessities of this life. The first, 
to live ; the second to be confirmed, and grow in strength ; 
the third, to have a competency of daily food ; the fourth, 
to have physic when sick ; the fifth, to have restorative 
cordials against the pangs of death ; the sixth, to be go- 
verned by laws and magistrates, to avoid injustice and 
confusion ; the seventh, to be multiplied in a lawful way. 
To the first corresponds baptism; to the second, con- 



CHAP. I. 



OF THE SACRAMENTS IN GENERAL, &C; 




ordinary means and instru- 



CHAP. I.J 



OF SACRAMENTS. 



157 



firmation ; to the third, the eucharist ; to the fourth, pe- 
nance ; to the fifth, extreme unction ; to the sixth, holy 
order ; to the seventh, matrimony, 

2. Q,. What is a sacrament 7 A. It is an outward 
and visible sign of an inward and spiritual grace given 
unto us, ordained by Christ himself, as a means whereby 
we receive the same, and a pledge to assure us thereof! 
but more commonly it is defined a visible sign of invisi- 
ble grace, instituted by Christ for our justification. 

3. Q,. What is the outward and visible sign in each 
sacrament 7 A. The matter and form applied : " The 
word is joined to the element, and so is made a sacra- 
ment," says St. Austin. 

4. Q,. What is the imoard and spiritual grace given 
thereby 7 A. The sanctity and justice, or an increase 
thereof to the worthy receiver. 

5. Q. Did Christ institute all the seven sacraments7 
A. Yes ; and therefore none of them can be validly 
given, unless the same matter and form, which Christ 
appointed, be applied by and with the attention and min- 
istry of such as Christ has ordained to minister them, 
because none but God is able to give power to any cor- 
poreal thing to confer grace. " All the sacraments (says 
the council of Florence, in dec. fid.) are perfected by 
three things, viz. by things as the matter, by words as the 
form, and by the person administering the sacraments 
with intention of doing what the Church doth ; whereof, 
if any be wanting, the sacrament is not perfected. 

6. Q,. For what end has Christ ordained the sacra- 
ments 7 A. Chiefly to convey his grace to our souls by 
visible and outward signs suitable to our nature, and be 
as certain instruments, and the ordinary means to enable 
us to work our salvation, and certain remedies against 
sin ; as also to be outward and visible marks and profes- 
sions of Christ's holy faith, by the use whereof the faith- 
ful might be known from disbelievers, and be more united 
among themselves. 

7. d. Is grace the only effect the sacraments work in 
the soul 7 A. Baptism, confirmation, and the holy order, 
besides grace, imprint in the receivers an indelible cha- 
racter, which hinders their reiteration under ffuilt of sa- 



158 WHY THE CHURCH USES LATIN, &C. [pART HE, 

crilege. This character shall remam in the next life as 
a badge of honour to the blessed, in testimony of their 
fidelity; but to the wicked, as a mark of disloyalty, 
shame, and confusion. 

8. (i. Whence have the sacraments their force and 
efficacy 7 A. From the blood, passion, and merits of 
Christ, which they apply to worthy receivers. 

9. (i. Why uses the Church Latin, Greeks and He 
hrew, {languages not commonly understood hy the ge- 
nerality of the people^) in the admiiiistration of the 
sacraments, in the sacrifice of the mass, and other pub- 
lie prayers, as may be seen in her liturgy ? A. In pri 
vate devotions, the Church forbids none to use their 
own or any other language, but in her public service she 
will have her ministers use such languages as are most 
generally understood by the learned in all parts of the 
world ; such are the above said called sacred> tongues^ 
because the scriptures, and title of our Saviour on the 
cross, were writ therein : these the Church uses in her 
liturgy, that her rites and service may be seen and known 
through the whole world ; that her priests and ministers 
may perform, and be known to perform rightly, their 
functions, into w^hatever country they shall come ; that 
a communication may be kept and cultivated with and 
among all her pastors through the universe ; that unity 
and conformity may be every where in the Church ; that 
changes and alterations may be prevented ; and who sees 
not, if the Church should permit each nation and people 
to perform God's public service in their respective mother 
tongues, all unity in God's worship would cease ; altera- 
tions, changes, and errors would creep in, without means 
to discover and redress the same ; all communication 
among pastors of different languages would be intermit- 
ted ; no country would know how another performed 
the Church's service for want of their language and 
liturgy. Priests going into other nations might omit to 
do their functions, not knowing the language of their 
hturgy ; God's sacraments and service would be abused 
by the proud and contentious, and many other incon- 
veniences would certainly follow, which are all prevented, 
as much as can be, by performing God's public service 



CHAP. I.] WHY THE CHURCH USES LATIN, &C. 



159 



in the said languages, the most known of all others 
through the universe ; neither has any other language 
been used, in God's public service, through all Europe, 
since the conversion of nations therein, but Latin in the 
western Church as her liturgies manifest ; the change 
whereof into every language would be very difficult, and 
not only deprive the Church of the aforesaid benefits, 
but bring upon her many inconveniences in part before 
recited, with endless changes, according to the changes 
of mother languages, which are never at a stand, but 
always changing. 

The Jews lost their mother tongue in the captivity of 
Babylon ; yet they never read the laio of Moses, or the 
Psalms^ in the public prayers from that time to this, in 
any other language than the Hebrew ; though, except 
their Rabbins, few or almost none of that nation under- 
stand any thing of it. 

The commonalty of the Greeks know no more of 
the genuine Greek, than ours of the Latin ; yet the 
Greek Church never changed her liturgy, but still says 
mass in the same pure Greek which was used when they 
first embraced Christ's faith ; nor need the people be igno- 
rant in their great duties and God's service, either in our 
own or foreign countries, seeing the Church requires her 
pastors on Sundays and holy days to preach and cate- 
chise in their mother tongues, and explicate the sense and 
meaning of all necessary mysteries, at convenient times, 
in words suitable to all capacities, for explication where- 
of many books are every where printed, the Church's 
service, rites, and ceremonies, even mass itself, is trans- 
lated and explained ; all, then, may have the same in 
their own language, as all are earnestly desired to have, 
and labour rightly and fully to understand the whole 
Church's service, of whose prayers they may partake, 
though they should not understand, if they pray as they 
ought, with a heart and mind fervently raised up to God, 
whose public service the Church might and would allow 
her ministers to perform in mother tongue, (that being 
only a matter of discipline,) if she did not see more harm 
than good like to arise from thence. 



160 



OF BAPTISM. 



[part I it 



CHAP. 11. 

OF BAPTISM. 

Q TT^THAT is baptism ? A. It is the first and most 
^ ' T T necessary sacrament, instituted by Christ, 
to free us from original sin, or actual, if committed be- 
fore its receiving. This is the first, because before it no 
other sacrament can be validly received. " The most 
necessary ; for unless a man be born again of water, and 
the spirit, he cannot enter into the kingdom of God," 
John iii. 5. " Going therefore^ teach you all nations, 
baptizing them in the name of the Father, and of the Son, 
and of the Holy Ghost,-' Matt, xxviii. 19. 

2. d. Can none be saved but who are baptized 7 A, 
None, except martyrs suffering for Christ's faith, or who, 
detesting all sin, and firmly believing in Jesus Christ, die 
with the desire of baptism, but cannot have it. " Unless 
a man be born of water, and the spirit, he cannot enter 
into God's kingdom," John iii. 5. The people after St. 
Peter^s sermon, asking what they should do, Peter said 
to them, " Do penance, and be every one of you baptized 
in the name of Jesus Christ, for the remission of sins," 
Acts ii. 38. " Who believes, and is baptized, shall be 
saved ; but who believes not, shall be damned," Mark 
xvi. 16. The belief hereof made the eunuch desire bap- 
tism. " They went down into the water, both Philip 
and the eunuch, and he baptized him," Acts viii. 38. 
The three thousand converted by St. Peter, believing 
this, were baptized, Acts ii. 41. See Acts viii. 12. Acts 
ix. 18. Acts X. 47. Acts xvi. 15. The belief hereof all 
the faithful from the apostles' days have testified, by pro- 
curing baptism for their children, as a means necessary 
for their salvation. 

3. Q,. May one be baptized oftener than mice 7 A. No, 
it is the sacrament of spiritual regeneration, and as our 
natural birth is but one, so also our spiritual. Yet in 
case there be any rational doubt, one may and ought to 
baptize under condition, such (for example) as appre- 
hended under danger of death, were on some part that 



CHAP. II.] 



OF BAPTISM. 



161 



appeared baptized in their mother's womb ; such as are 
found exposed, of whose baptism there is no certainty ; 
such as to whom the true matter and form were not duly 
apphed with intention of baptizing ; such as are baptized 
.by one who may be suspected not to have had a right 
intention, or not to have used the right matter and form, 
or out of ignorance or mahce omitted any thing necessa- 
rily requisite, as .Tews, Turks, or the ignorant, may do. 

4. Q,. How is baptism given 7 A. By applying natu- 
ral water, (its necessary matter,) with intention to baptize, 
or do what Christ instituted, and pronouncing at the 
same time its form, viz. N. I baptize thee in the name of 
the father, and of the Son, and of the Holy Ghost. 

5. Q., Who may lawfully baptize 7 A. Only the pas- 
tor of the place, or whom he appoints ; yet in case of 
necessity any may, and some must, under pain of mortal 
sin. 

6. Q,. What precedent dispositions are required in 
such as are come to the use of reaso7i ? A. Such must de- 
sire baptism with a right intention for God's honour and 
their own salvation, without regard to human respects, 
and after sufficient instruction in the chief mysteries of 
faith, and sensible of a Christian's obligation, should 
make acts of faith, hope, and charity, and be truly sorry 
for all their sins, resolving firmly to sin no more. " Re- 
pent and be baptized," Acts ii. 

7. d. Who may be sureties^ and lohat obligations 
cwitract they 7 A. Lest, either by negligence, perversion, 
or death of parents, children should want necessary in- 
structions, the Church requires one godfather or godmo- 
ther, and to prevent multiplicity of spiritual affinity, 
allows only one godfather and one godmother, whose 
obligation being to teach the child the principles of 
Christianity, if parents fail, none should be sureties but 
such as are duly qualified to instruct the child in the true 
faith of Christ. 

8. Q.. Which are the effects of baptism 7 A. It re- 
mits all sin, as well actual, if contracted, as original, and 
all punishment due thereunto. It adorns the soul with 
divine grace, by which we are sanctified and made the 
children of God, and the adoptive heirs of heaven : it 

ir 



162 



OF BAPTISMAL CEREMONIES. [PART III. 



fills our souls with all the supernatural virtues which at- 
tend this justifying grace ; it unites us to Christ as to our 
head, whose influence gives us hfe and motion to per- 
form our several duties : Finally, it imprints in our soul 
the character or spiritual mark of a Christian, and pre- 
pares, and makes us fit to receive the other sacraments 
of God's Church, of which we are incapable till baptism. 
" According to his great mercy, he has saved us by the 
laver of regeneration and renovation of the Holy Ghost, 
whom he has abundantly poured upon us by Jesus Christ 
our Saviour, that being justified by his grace, we may be 
heirs according to eternal life," Tit. iii. 5, &c. Are you 
ignorant that all we, that are baptized m Christ Jesus, 
are baptized in his death, dbc. That as Christ is risen 
from the dead by the glory of the Father, so we may also 
walk in newness of life," Rom. vi. 3. " As many of you 
as are baptized in Christ, have put on Christ," Gal. iii. 
27. " Be baptized in the name of Jesus Christ, for re- 
mission of your sins, and you shall receive the gifts of 
the Holy Ghost," Acts ii. 38. 

9. Q. Which he the ceremonies used in baj^tism, and 
their signification 1- A. Ceremonies being instituted by 
the Church to stir up reverence to the sacraments, to 
signify the inward effects thereof, and move the beholders 
to inquire farther into these mysteries, so as to quicken 
their faith, and excite their love, by considering the causes, 
occasions, and consequences of them ; the priest m.eets 
and stops the child at the Church door, by which is under- 
stood, that sin makes one unworthy to enter into the house 
of God ; a name is given to signify the change shortly 
to be made, when the child is listed under Christ's ban- 
ner, and made an heir of heaven : then the priest aslts 
what he demands ? The sureties answering, he breathes 
upon him, as our Saviour did upon his apostles, and 
commanded the devil to depart and give place to the 
Holy Ghost ; here he signs the forehead, and breast, to 
teach us that we ought both to confess Christ crucified, 
and suffer all crosses for his sake ; he lays his hand on 
the child's head, as Christ did on those he cured, and 
prays for it. He puts a little blest salt into his mouth ; 
by this ceremony we may learn that our words and deeds 



CHAP. II.] OF BAPTISMAL CEREMONIES. 



163 



ought to be seasoned with heavenly wisdom, which pre- 
serves the soul from all corruption of deadly sin ; after 
some exorcisms against the devil, as Christ and his apos- 
tles used them, Mark ix. 25. Acts xvi. 18, upon Christ's 
assurance, "In my name they shall cast out devils," 
Mark xvi. 17, he lays the end of his stole upon the child, 
and leads him into the Church, which instructs us, that 
by the priestly power he is admitted there, and must sub- 
mit to God, and the Church's laws. The priest, with the 
sureties, having said the Creed and Lord^s Prayer^ and 
repeated the exorcism, he touches the ears and nostrils 
of the child with his spittle, in imitation of our Saviour 
curing the deaf and dumb, Mark vii. 33. John ix. 6. 
Whereby is signified how attentively we ought to hear 
Christ's doctrine, and that nothing should savour sweet, 
or be delightful to us, but the practice of Christian vir- 
tues. The child is brought to the font, as the blind man 
was sent to the pool, to wash and recover his sight, John 
ix. Here the priest asks three questions : "Do you re- 
nounce the devil, and all his works, and all his pomps ?" 
Hereto is answered, / renounce, and then the child is 
anointed on the breast, to signify that we ought to love 
Christ's law ; and between the shoulders, to show that 
his love will make us cheerful, to take up our cross and 
follow Christ. Questions are then asked and answered 
about Christian belief, because none are to be admitted 
into Christ's flock, but such as are willing in due time 
and place to make profession of their faith. Here the 
child is asked, Do you desire to be baptized ?" The 
surety answers, / desire. Then the priest baptizes the 
child, by applying water, and saying, " N. I baptize thee 
in the name of the Father, and of the Son, and of the 
Holy Ghost." Baptism thus finished, the child's head is 
anointed with chrism, to remember him of the purity of 
intention he should have in all his actions, that he is be- 
coming a living member of Christ, is listed under him as 
his head, or general, and if he will wear a crown of glory, 
he must fight for it ; next comes the chrysom, or white 
veil, on the child's head, by which is meant, that our 
chiefest endeavours should be to preserve the white robe 
of grace received by baptism ; lastly is given a lighted 



164 



OF CONFIRMATION. 



[part hi. 



candle, to mind us. that by the hght of faith and good 
works, our hght should shine forth for the example of 
others. Peace is here washed, which now obtained by 
baptism, ought to be preserved as long as we live. 

Who assists at baptism, may renew mentally their bap- 
tismal vows, and call to mind the obligations of a Christ- 
ian, wherein, if they have failed, they should earnestly 
beg God's pardon, and pray that they may live and die 
in the fear and love of God. 

The godfather and godmother contract affinity, which 
hinders marriage with the child and either parent. 



CHAP. III. 

OF CONFIRMATION. 

1 Q. "V^^^"^ confirmation 7 A. It is a sacrament 
▼ V instituted by our Saviour, to streno-then 
those who are baptized in their baptismal grace, and give 
them a new and special force to resist courageously the 
temptations of the enemies of Christianity, to confess 
boldly the faith of Christ, and faithfully to persevere in 
his service. It is given by the imposition of the bishop's 
hands, and unction of holy chrism, (its matter.) under 
the following form, as defined by the council of Florence. 
The second sacrament is confirmation, whose matter is 
chrism^ made of oil and balsam. Messed hy a bishop ; 
and its form is. I sign thee with the sign of the cross ; 
I confirm thee with the chrism of salvation, in the name 
of the Father, and of the Son, and of the Holy Ghost. 
Its ordinary minister is a bishop. 

The apostles received the first of this sacrament mi- 
raculously on the day of Pentecost. Acts ii. Others have 
since received it by the imposition of the bishop's hands, 
as did the people of Samaria^ converted and baptized 
by Philijj the deacon, of whom it is thus recorded: 
" When the apostles, who were at Jerusalem^ had heard 
that Samaria had received the word of God, they sent 
unto them Peter and John^ (both bishops,) who, v/hen 



CHAP. III.] 



OF CONFIRMATION. 



165 



they were come, prayed for them, that they might receive 
the Holy Ghost, (for as yet he was not come upon any 
of them,) but they were only baptized in the name of our 
Lord Jesus Christ, when they imposed hands on them, 
and they received the Holy Ghost," Acts viii. 14, &c. 
The fulness of grace is given in and by this sacrament of 
confirmation ; how useful and of how great importance 
it is, the aforesaid apostles declared, when they left a 
great work on their hands at Jerusalem^ and went to 
Samaria with all expedition, to impart the comfort and 
benefit of this sacrament to the faithful there perfecting, 
by confirmation, what was already begun in them by 
baptism. That the belief of the Church was always the 
same as now in this point, appears sufiiciently from the 
giving and receiving this sacrament, ever since the apos- 
tles' day, from the decrees of councils, the writings of 
fathers, and constant practice of the Church. As for 
Protestants, (I mean of the Church of Efigland,) though 
in formal terms they will not call it a sacrament, yet they 
own the antiquity and use thereof from the apostles' time, 
and by the Book of Com?no?i Prayer it is ordered, " So 
soon as the children can say, in their mother tongue, the 
articles of faith, the Lord's prayer, the ten command- 
ments, &c., they be brought to the bishop, by one that 
shall be their godfather or godmother, and the bishop 
shall confirm him, &c., and there shall none be admitted 
to the communion, until such time as he can say the ca- 
techism, and be confii'med. Item. For as much as con- 
firmation is administered to them that be baptized, that 
by the imposition of hands and prayer, they may receive 
strength and defence against all temptations to sin, and 
the assaults of the world and the devil," they own grace 
to be given thereby, so should own it a sacrament, hav- 
ing matter, form, its proper minister, Christ's institution, 
and all requisites to a sacrament. 

In the third age, St. Cyprian, ep. 37. ad Jub. writes, 
Who were baptized in Samaria, (fee, were not to be 
baptized again, but only what wanted was done by Peter 
and John, that by prayer made for them, and imposition 
of hands, the Holy Ghost might be poured upon them, 
which now also is done with us, that they who are bap- 



166 



OF CONFIRMATION. 



[part III. 



tized in the Church, be offered to the chief of the Church, 
and by our prayers, and imposition of hands, receive the 
Holy Ghost, and be signed with our Lord's seal." 

In the fourth age, Pacimius, 1. 2. d. bap. writes, " By 
the font, sins are washed away ; by chrism, the Holy 
Ghost is poured down." For brevity's sake, other fa- 
thers are omitted. 

2. Q.. Ai^e all come to the use of reason hound to re- 
ceive this sacrament ?■ A. Yes ; if they have conveni- 
ence. 

3. Q.. What dispositions are requisite in the recei- 
vers ? A. They ought to have a right understanding 
of the chief mysteries of faith, and in particular what 
concerns this sacrament as to the effects and grace it 
operates, a conscience free from all mortal sin, and a 
more than usual recollection for some days before, with 
praying, reading, and other works of piety, by the apos- 
tles' example. Acts i. 13, ifcc. All should go thereto, 
with a pure intention, with a lively faith and hope, with 
hearty desires and endeavours to discharge their hearts 
from all inordinate or immoderate affections, with a fii'm 
confidence that they shall receive the Holy Ghost invisi- 
bly in their souls, and be strengthened with a true Chris- 
tian courage, which may carry them through all difficul- 
ties as to the profession of their faith, or any other duty 
belonging to the disciples of Christ crucified. 

4. Q.. What are the effects of this sacrament 7 A. It 
gives courage, emboldens us to confess or defend our 
faith against all opposers, and cheerfully (without fear or 
shame) to undertake what Christ's gospel recommends, 
be it ever so contrary to the maxims of the proud world. 
It augments baptismal grace, and perfects a Christian ; 
the change made in the apostles, on the day of Pentecost^ 
(Acts ii.) shows its wonderful effects ; it imprmts in our 
soul a spiritual character, and therefore can be received 
only once. 

5. Q,. Which are its ceremonies, and their significa- 
tion 7 A. The oil signifies the effusion and unction of 
the Holy Ghost, the superabundance of his grace com- 
municated to us ; and as oil ascends above other liquors, 
so a confirmed Christian should surpass others in humi- 



CHAP. IV.] 



OF THE EUCHARIST. 



167 



lity, meekness, condescendence, or bearing with his neigh- 
bour's frailties : nothing of that we call crabbed, harsh, or 
soar, should dwell in him ; his behaviour is sweet, mild, 
gentle, or else I am sure he forgets the oil he had in con- 
the use of balsam or balm ; the balsam in this sacrament 
firmation. Bodies aresaid to be kept from putrefaction by 
signifies the power or virtue of God's holy Spirit, pre- 
serving us in the purity of the Catholic faith, keeping 
(by the balm of his grace) our judgments sound and un- 
tainted, clear (as at our baptism) from any foul spot of 
heresy, from the blemishes of error, suspected doctrines, 
(fee. Church ceremonies having more significations than 
one, the balsam may well mean that a Christian life (es- 
pecially after confirmation) ought to be so pure, so holy, 
as to draw sinners to God's service by the sweet odour 
and perfume of their good example. This holy unction 
is given irf form of a cross, to teach us that we should 
not be partakers of Christ's glory, imless we partake of 
his sufferings, which cross is made on the fore-head, to 
mind the confirmed not to be ashamed to confess and 
serve Christ crucified, even with hazard of life and for- 
tune. The blow given on the cheek is an instruction to 
us, that we should ahvays be prepared to suffer patiently 
affronts, injuries, &c., by the example, and for the love 
of Jesus Christ, bufieted for all mankind. After the 
blow, the bishop says, Peace he with you^ by which 
words, he in a manner tells us, that patience in suffer- 
ings is the best way to have peace with God, our neigh- 
bour, and ourselves. The confirmed has a surety, who, 
if confirmed, contracts affinity, which hinders marriage 
with the confirmed and his parents. 



council of Florence, in dec. fid. defines, 
The third sacrament is the Eucharist, whose matter is 



CHAP. lY. 



OF THE EUCHARIST. 




sacrament ? A. The 



168 OF THE EUCHARIST. [pART III. 

wheaten bread, and wine of the grape," (fee. The form 
of this sacrament is our Saviour's words, whereby this 
is made a sacrament. For the priest, speaking in the 
person of Christ, makes this sacrament. For by the vir- 
tue of those words, the substance of bread is converted 
into the body of Christ, and the substance of wine into 
his blood ; yet, so as that Christ is contained whole 
under the species of bread, and whole under the species 
of wine ; also under every part of the consecrated host, 
and consecrated wine, in the separation thereof is whole 
Christ. 

The effect of this sacrament, which it operates in the 
soul of a worthy receiver, is the uniting of man to 
Christ, and because by grace man is incorporated in 
Christ, and united to his members, it follows, that by this 
sacrament, grace is increased in the worthy receiver, and 
that this sacrament operates, as to a spiritual life, all that 
effect which material bread and drink doth as to corporeal 
life. 

This sacrament, being of so gi'eat excellency as not to 
be expressed by one word, it has divers names of great 
signification. It is called, 1. The holy sacrament, be- 
cause it contains the Holy of Holies, and above all sanc- 
tifies the worthy receivers. 2. The sacrament of the 
body and blood of Christ, because it contains the same. 
3. The sacrament of the faithful, because chiefly insti- 
tuted for them. 4. The Co??imimio?i, because it unites 
the faithful to Christ their head, and one to another, by 
the common tie of charity, as members of the same body : 
hence, 5. It is called the sacr am erU o{ ipe3.ce and charity, 
because all partakers thereof should have peace and 
charity with God, their neighbour, and themselves. 6. 
Our Lord's Supper, being Christ our Lord instituted it 
at his last supper. 7. The sacrament of the altar, be- 
cause consecrated thereon. 8. Our viaticum, because 
the food of our souls when we depart this world. 9. 
And, most commonly, the Eucharist, which signifies 
God's grace, or thanksgiving. Lastly, a saci^ifice, be- 
cause offered and consecrated to God, on the altar, com- 
memorative of that sacrifice which Christ offered on 
the cross. 



CHAP. IV.] OF THE EUCHARIST. 169 



2. d. What is the holy Eucharist defined to he 1 A. 
A sacrament instituted by our Saviour Jesus Christ at 
his last supper, for nourishment and sanctification of 
our souls, wherein is really and truly contained the body 
and blood of Jesus Christ, under the forms of bread and 
wine, as the fathers and faithful in all ages have testi- 
fied, by a conformable practice, according to Christ's in- 
stitution, and most plain words of the gospel, set down 
as follows : 

While they were at supper, Jesus took bread, blessed, 
and broke, and gave to his disciples, and said. Take ye 
and eat ; this is my body : and taking the chalice, he 
gave thanks, and gave to them, saying. Drink ye all of 
this ; for this is my blood of the new testament, that 
shall be shed for many, for remission of sins. Matt, 
xxvi. 26. 

While they were eating, Jesus took bread, and bless- 
ing, broke, and gave them, and said. Take, this is my 
body : and taking the chalice, giving thanks, he gave to 
them, and they all drank of it ; and he said to them, 
This is my blood of the new testament, that shall be shed 
for many, Mark xiv. 22, &c. 

Taking bread, he gave thanks, and broke, and gave 
to them, saying, This is my bod}^, which is given for 
you ; do this for a commemoration of me : Likewise, 
also, the chalice, after he had supped, saying. This is the 
chalice, the new testament in my blood, which shall be 
shed for you, Luke xxii. 19. 

The bread which I will give is my flesh, for the life 
of the world. The Jews, therefore, strove among them- 
selves, saying. How can this man give us his flesh to eat. 
Jesus therefore said to them. Amen, amen, I say to you, 
unless you eat the flesh of the son of man, and drink his 
blood, you shall not have life in you, &c. For my flesh 
is meat indeed, and my blood is drink indeed, &c. John 
vi. 5, ifec. 

The chalice which we bless, is it not the communion 
of the blood of Christ, 1 Cor. x. 16. I received of our 
Lord that which I also have delivered to you, that our 
Lord Jesus Christ in the night he was betrayed, took 
bread, and giving thanks, broke, and said, Take ye, and 



170 



OF THE EUCHARIST, [pART III 



eat - this is my body, which shall be delivered for you ; 
do this for a commemoration of me : In like manner^ 
also, the chalice after he had supped, saying, This cha- 
lice is the new testament in my blood, this do ye as often 
as ye shall drink, for commemoration of me ; for as of- 
ten as ye shall eat of this bread, and drink the chalice^ 
you shall show the death of our Lord until he come ; 
Therefore, whosoever shall eat this bread, or drink the 
chalice of our Lord unworthily, shall be guilty of the 
body and blood of our Lord : But let a man prove him- 
self, and so let him eat of this bread, and drink of this 
chalice, for who eats and drinks unworthilyj eats and 
drinks judgment to himself, not discerning the body of 
our Lord, 1 Cor. xi. 23, &c. All which, with much more 
that might be alleged from holy scriptures, together 
with a constant belief of all the faithful, and a practice 
conformable thereunto for above a thousand years after 
Christ's institution, without any public contradiction by 
any in God's Church, but with an uniform and firm be- 
lief that Christ verified what he said and commanded to 
be done, that is, that he changed the bread and wine into 
his own body and blood, and left power and command 
to do the same to the world's end, (" Do this in comme- 
moration of me," Luke xxii. 19.) are most unquestion- 
able proofs for the reality of Christ's body and blood un- 
der the appearances of bread and wine, the substance 
thereof being entirely changed, by the most powerful 
words of Christ, into his body and blood, which, to im- 
print more deeply into the hearts and minds of the re- ' 
ceivers, the apostle, in the place before cited, says, 
Therefore, whosoever shall eat this bread, or drink the 
chalice of our Lord unworthily, shall be guilty of the 
body and blood of our Lord ; but let a man prove him- 
self, and so let him eat of this bread, and drink of the 
chalice, for who eats and drinks unworthily, eats and 
drinks judgment to himself, not discerning the body of 
our Lord ; which dreadful saying, the apostle adds, to 
make all sensible that he, as all the evangelists, speaks ^ 
not of material bread, (the eating whereof no man thinks 
damnation,) but of the real body and blood of Christ, as 
the words before, in, and after plainly express, (not dis- 



CHAP. IV.] THE fathers' BELIEF. 



171 



cerning the body of our Lord,) which given under the 
species of bread, is called bread, though it is not bread ; 
for names usually follow the outward appearances of 
things, though they be really no such thing. Thus an 
angel appearing to Joshua, v. 13, is called a man. So 
the three angels entertained by Abraham, Gen, xviii. 2, 
are called men, because in men's appearance. So the 
Holy Ghost descending on our Saviour is likened to a 
dove. Matt. iii. 16. 

Notwithstanding, therefore, it is called bread, we must 
firmly believe Christ verifies his words literally taken, as 
God's Church has always taught, and consequently that 
a change and conversion, not of the accidents or species, 
of which there is no change we know of, but of the sub- 
stance of bread and wine is made into the true and real 
body and blood of Christ, according to the plain and ob- 
vious sense of the words, (This is my body, <fec.) For 
if it be truly the body of Christ, it is no longer true ma- 
terial bread. To express this conversion, or change of 
the substance of the elements into Christ's body and 
blood, no fitter word could be invented than transuh- 
stantiation, by which the Church only understands the 
change of the substance of bread and wine into the real 
body and blood of Jesus Christ, which change from the 
apostles' days the Church has always taught, as is said, 
and which is farther manifested by the fathers, councils, 
practice, and belief of all the faithful. Proofs beyond 
all exception. 

In the second age, St. Justin, martyr, in his apology to 
the emperor Antoninus, thus writes, " This food amongst 
us is called the eucharist, which is lawful for none to 
partake of but those who believe our doctrine to be true, 
who have been washed in the laver of regeneration for 
remission of sin, and live as Christ has delivered ; for we 
do not receive this as common bread or common drink, 
but as the word of Christ our Redeemer, being made 
man, hath both flesh and blood for the sake of our sal- 
vation ; just so are we taught, that the food over which 
thanks are given by prayers in his own words, and 
whereby our blood and flesh are by a change nourished, 
is the flesh and blood of the incarnate Jesus, for the 



172 THE fathers' belief. [part III. 

apostles in commentaries writ by them called the gospels, 
have recorded that Jesus so commanded them." 

In the third age, Origen, hom. 5. in div. loc. Evang. 
writes. When you partake of the bread and cup of life, 
you eat and drink the body and blood of our Lord ; then 
our Lord enters under your roof ; humbling, therefore, 
yourself, imitate the Centurion, and say, Lord, I am not 
worthy that you enter under my roof : for where he en- 
ters to one unworthy, there he enters to the receiver's 
damnation. 

In the same age, St. Cyprian, in serm. de lap. speak- 
ing of those that were fallen, says. They offer violence to 
his body and blood, and now more grievously offend their 
Lord with their hands and mouth, (viz. by an unv/orthy 
communion) than when they denied him. 

In the fourth age, the fathers in the first Nicene coun- 
cil, allowed by Protestants, Can. xviii. define. That nei- 
ther rule nor custom has delivered, that who have not 
power to offer sacrifice, give the body of Christ to those 
who offer. 

In the same age, St. Hilarius, 1. 8. d. Trin. writes. He 
says, my flesh is meat indeed, and my blood is drink in- 
deed ; there is no place lefl for doubting of the reality of 
his flesh and blood, for now both by the profession of 
Christ himself, and by our faith, it is truly flesh and truly 
blood. 

In the same age, St. Cyril, bishop of Jerusalem, Ca. 4. 
writes. Since Christ himself affirms this, and says this is 
my body, who dare henceforward be so bold as to- doubt 
of it, and since the same assures and says, this is my 
blood, who, I say, can doubt, and say it is not his blood ? 
In Cana of Galilee, he once with his sole will turned water 
into wine, which much resembles blood, and deserves he 
not to be credited that he changed wine into his blood ? 
For if, when invited to a bodily marriage, he did a stu- 
pendous miracle, shall we not much more acknowledge 
that he has given to the children of the bridegroom, his 
own body and blood ? Wherefore, with all certainty let 
us receive the body and blood of Christ. For under the 
form of bread his body is given to thee, and under the 
form of wine his blood, that having received the body 



CHAP. IV.] THE fathers' BELIEF. 



173 



and blood of Christ, thou mayest be made partaker with 
him of his body and blood, &c. Do not, therefore, look 
on it only as mere bread and bare wine, for as God him- 
self has said, It is the body and blood of Christ. Not- 
withstanding, therefore, the information of sense, let faith 
confirm thee, and do not judge of the thing by taste, but 
rather take it for certain by faith, without the least doubt 
that his body and blood is given thee. 

In the same age, St. Ambrose, in 1. 4. d. Sacra, writes, 
You perhaps say my bread is usual bread ; it is so indeed 
before consecration, but after consecration it is the body 
of Christ. Let us therefore establish this : How can that 
which is bread become the body of Christ ? By conse- 
cration. By what words, then, and by whose speeches, is 
consecration made ? By those of our Lord Jesus Christ ; 
for by all the rest that are said, God is praised, supplica- 
tion is made for the people, kings, and the rest ; but when 
one comes to the making the venerable sacrament, then 
the priest uses not his own, but Christ's words. Christ's 
word, therefore, makes this sacrament. But what word 
of Christ ? viz. that whereby all things have been made. 
Our Lord commanded, and heaven was made, <fec. See, 
then, how operative is the word of Christ. If, therefore, 
there be such efficacy in the word of our Lord Jesus 
Christ as to make those things to be which were not, how 
much more operative is it, in changing things in being 
into another thing, (fee. In answer then to you, I say, 
Before consecration it was not Christ's body : but after 
consecration, I tell you that it is the body of Christ 
Then showing how God at times changes the order of 
nature, as in Christ's conception, and birth of a virgin, 
at the division of the sea by Moses's rod, Exod. xiv. <fec. 
Thou hast learnt, therefore, (adds he,) that of bread is 
made the body of Christ, and that wine and water is put 
into the chalice ; but it is made the blood by consecra- 
tion of the heavenly word. Therefore thon hast learnt 
that thou receivest the body of Christ. Item, much the 
same, 1. Myst. Inst. c. 9. 

In the same age, St. Gregory of Nisen, in Orat. cate, 
3. 37. writes, I do now rightly believe, that the bread, 
sanctified by the word of God, is changed into the body 



174 



THE fathers' belief. [pART III. 



of God the word, &c. It is suddenly changed by the 
word into his body by this word — This is my body ; 
and this is effected by virtue of benediction, by which 
the nature of things which appear is transelemented 
into it. 

In th6 fifth age, St. Gaudentius, bishop of Brixia, 
Tract. 2. in Exod. writes. The Creator and Maker of 
Nature, who produces bread out of earth, of bread makes 
again his own body, because he is able, and has promised 
it ; and he who made wine of water, makes of wine his 
own blood. 

In the same age, St. Chrysostom, in his eighty-third 
homily, on St. Matthew, says,. Let us in all things believe 
God, &c. For his word cannot deceive ; but our senses 
may easily be mistaken, &c. Since, therefore, he has 
said. This is my body, let us rest persuaded and believe, 
&c. How many say, I would see his shape, his form, 
&c. Behold, thou seest himself, thou touchest and eats 
him, (fee. He not only grants thee to see him, but like- 
wise to touch him, to take him within thee. 

In the same age, St. Cyril, of Alexandria, in his epis- 
tle to Nestorius. sent by him and the council of Alexan- 
dria, approved after by the third, fourth, and fifth general 
councils, writes, We truly come to the mystical bless- 
ings, and are sanctified, being made partakers of the body 
and precious blood of Christ, the Redeemer of us all, re- 
ceiving it not as common flesh, (no, God forbid,) nor as 
the flesh of some holy man, or of some equal in dignity 
to the word, of one privileged with the spirit of God, 
but as the true life-giving and proper flesh of Christ him- 
self, &c. 

In the sixth age, St. Remegius, in Com. x. pri. ad Cor. 
writes. The flesh which the word of the Father took in 
the Virgin's womb, in unity of his person, and the bread 
which is consecrated in the Church, are one body ; for 
as that flesh is the body of Christ, so that bread is con- 
verted into the body of Christ : neither are they two 
bodies, but one body. 

In the same age, Primasius, in c. 10. Ep. ad Heb. 
writes. It is one same body of Christ with that which 
he took in the Virgin's womb, not many. 



CHAP. IV.] THE fathers' BELIEF. 



175 



In the seventh age, Isichius, bishop of Jerusalem^ 1. 6. 
in Levit. c. 22, writes, He receives in ignorance who un- 
derstands not its virtue and dignity, who remains igno- 
rant that this is the body and blood according to truth. 

In the same age, Isidorus Hispalensis, 1. 1. d. Off. Ecc. 
c. 18, writes. The sacrifices which Christians offer to 
God, Christ our Lord and master first instituted, when 
he gave his body and blood to his apostles. 

in the eighth age, St. John Damascen, L 4. d. Fid. c. 
14, writes. The bread, wine and water, by the invoca- 
tion of the Holy Ghost, are supernaturally changed into 
the body and blood of Christ, and are not two, but one 
and the same. The bread and the wine is not a figure 
of the body and blood of Christ, (for away with such a 
saying.) but it is the deified body of our Lord, &c. 

In the same age, Ephiphanius, in his dispute with 
Gregoiy, in the seventh Synod, Act. 6. tom. 3, says, 
You shall neither find our Lord, nor his apostles, nor the 
fathers, to have called that unbloody sacrifice offered by 
a priest, a figure, but the body and blood itself. 

In the ninth age, Theophilactus^ in cap. 26. S. Matt, 
writes. By saying, This is my body, he shows that the 
bread, which is sanctified on the altar, is the very body, 
and not a figure corresponding to it. For he did not say. 
This is a figure ; but this is my body ; for by an un- 
speakable operation it is transformed, though it seems 
bread to us. 

In the same age, Paschasius, abbot, most renowned for 
sanctity and learning, in his Book of the Body and 
Blood of our Lord, in his Epistle to Frudegard, and in 
his Commentaries upon St. Matthew, proposes the real 
presence as the only belief of the universal Church. We 
must believe (says he) no other thing after consecration, 
than the body and blood of Christ. This he again and 
again asserts, and says, Though some may err out of 
ignorance in this point, yet there is not one to be found 
who openly dare contradict this, which the whole world 
believes. 

In the tenth age, St. Stephen, Bishop of Hed. 1. d. Sar. 
At. c. 16. in tom. 4. Beat. Pat. writes, we must truly be- 
lieve, that when the priest pronounces these words, (This 



176 



OF BERINGARIUS* 



[part II L 



is my body,) it ceases to be earthly bread, and becomes 
that bread which descended from heaven, the mediator 
of God and man, Christ Jesus. 

In the same age, St, Fulhertus^ Bishop, in a letter to 
Adeodattis, writes, He has left us a wholesome pledge 
of his body and blood, not a figure of a needless mys- 
tery, but the true body of Christ. 

In the eleventh age, is manifested to all succeeding 
ages, the constant belief of Christ's real presence in the 
eucharist, with an entire change of the elements into the 
body and blood of Christ, (which we call transubstantia- 
lion) from the apostles' time, through the whole Church 
of God, because the Church was then found in this be- 
lief entirely united against Bering arms j the first Chris- 
tian that ever is known in God's Church to have openly 
opposed the belief of Christ's real presence in the eucha- 
rist, who no sooner appeared against this belief, but all 
rose up against him, as opposing the belief of the uni- 
versal Church, and broaching a new and scandalous 
doctrine. This is evinced from the many councils and 
writers that then condemned Bering arius^ and his new 
broached doctrine in three councils, whereof (being con- 
futed) he condemned and abjured his own heresy ; first 
in a council at Tours, under pope Victor II., in the year 
one thousand fifty-five : In a second at Rome, consisting 
of one hundred and thirteen bishops, under Nicholas II., 
in the year one thousand and fifty-nine : In a third at 
Rome, under Gregory VII., about the year one thousand 
seventy-nine, in these words : I Beringarius believe in 
my heart, and openly confess, that the bread and wine 
upon the altar, by the mystery of holy prayer, and the 
words of our Redeemer, are substantially converted into 
the true and proper and life-giving flesh and blood of 
our Lord Jesus Christ, which was born of the Vir- 
gin, &c. 

Adelmanus, bishop of Brixia, who had been educated 
with Beringarius, wrote thus to him : It is said that thou 
art separated from the unity of the Church, and seems to 
judge otherwise than the Catholic faith holds concerning 
the body and blood of our Lord, which is daily offered 
all over the world upon the holy altar ; that is, as the re- 



CHAP. IV.] 



OF BERINGARIUS. 



177 



port goes of thee, that it is not the true body and blood of 
Christ, but only a kind of figure, or likeness. 

Hugo^ bishop of Langress, writ a treatise against Be- 
riiigarius, of the body and blood of Christ, wherein he 
thus intreats him : Do not any longer, I beseech you, set 
ydur reason against Omnipotency, for as you compre- 
hend not how the word was made flesh, so you cannot 
comprehend how the bread is changed into flesh, and the 
wine into blood, unless your faith of the Omnipotency 
teach you. 

Lanfranc, (afterwards archbishop of Canterbury,) in 
the beginning of his book, reproaches Beringarius as 
filled with pride, for advancing an opinion against all 
the churches of the world, and tells him, c. 4, that this 
doctrine was generally condemned by all, that it was 
maintained only by a few schismatics. In his eighth 
chapter he delivers the Catholic faith. We beheve these 
terrene sentences, which by the priest's ministry are 
sanctified upon the altar, to be unspeakably, incompre- 
hensibly, and miraculously changed by the Divine power 
into the essence of the body of Christ, the species and 
some other quahties of the things remaining, so as to 
prevent all nauseating in the receivers, &c. But if what 
you believe and teach of the body of Christ be true, then 
what is believed and taught by the Church all over the 
world is false. For as many as own the name of a 
Christian, and be really such, do profess that in the sa- 
crament they receive the true flesh of Christ and his true 
blood, the same which he took of the Virgin, &c. In his 
twenty-second chapter, he urges Beringarius to inform 
himself of all the Christians in the world. Ask the Gre- 
cians, Armenians^ and generally all Christians, of what 
nation soever, and they will answer, that they believe this 
faith which we profess. 

Of the many heretics that have been condemned for 
other heresies, none is found to have taxed the Church 
in this point. All the books of the Greek schismatics 
which were writ before, and most since that time, clearly 
shew that they were and are in the same faith about the 
eucharist, as is here delivered. Nor have they ev^er re- 
proved the Church for condemning Beringarius and liis 



178 



OF THE EUCHARIST. [pART III, 



followers, but openly condemned our late heretics, and 
all who deny Christ's real presence in the eucharist, and 
who delivered doctrines of the Church, concerning the 
same, as their writers testify, cited by Vincentius Con- 
tension^ and many others, too long to be here repeated. 
In the year 1672, March 16th, maybe seen our doctrine, 
established by a council of the Greek church held at Je- 
rusalem, in their seventeenth decree, and our adversa- 
ries condemned ; neither was there ever in the several re- 
unions between the Latin and Greek Churches the least 
dispute about the belief of the eucharist, because they 
were perfectly united in the same. The Greeks conse- 
cration in leavened, and Latins in unleavened bread, 
make no essential difference, both holding the consecra- 
tion valid in either. 

Finding, then, all the Churches before Beringarius uni- 
ted in the belief of Christ's real presence in the eucharist, 
we must conclude that it had been the constant belief 
from the apostles' time ; especially seeing we find no 
marks of any change, as must necessarily have been, if 
any change had been made in such a mystery, as was so 
frequently received by all the faithful, and received in a 
daily celebration, according to Christ's institution and 
command, " Do this in commemoration of me," Luke 
xxii. 19. " Unless you shall eat the flesh of the Son of 
man, and drink his blood, you shall not have life in you," 
John vi. 53. 

The faithful, according to the intent and order of 
Christ, receiving frequently (even daily in the primitive 
times) the holy eucharist, it being the object of their faith, 
and subject of their devotion, the admiration of their 
mind and treasure of their hearts, had doubtless a distinct 
belief of what they received, and so could not but know, 
if any change had been made, for in such a change they 
must have observed a different language, a different in- 
struction, a different respect in such as had changed, 
which must have created infinite disputes in all places 
through the world, in all communities, churches, monas- 
teries, nay, in private families, otherwise they could not 
every where have been gained upon to quit their belief ; 
and yet we find no other language used than was by our 



CHAP. IV.] 



OF BERINGARIUS» 



179 



Saviour, and by his apostles, by the primitive Christians.) 
by all the fathers and councils that delivered this myste- 
ry : No other instruction, no other respect, no disputes, 
no differences in belief, and consequently no change. 

We do not find from the apostles' days, till the time of 
Beringarius in the eleventh age, when all Christians were 
united in the belief of the real presence, as appears by the 
general opposition against Beringarius, that any one pub- 
lishing or preaching up Jesus Christ's real presence in the 
eucharist, was censured, or thought to oppose a different 
belief from that of the Church in his time, or of the an- 
cient Church. 

One shall not find any father, bishop, or council, oppo- 
sing this belief by testifying that there were some among 
the people who were grossly and dangerously deceived in 
believing that Jesus Christ was present upon earth, in- 
stead of being only in heaven. 

One shall not find any person carried before any bishop 
or council for having published either by word or writing, 
that Jesus Christ was really in the mouth of those that 
received the eucharist. 

One shall not find any ecclesiastical writer or preacher, 
complaining that in his time there was introduced a per- 
nicious and damnable idolatry in this, that many adored 
Jesus Christ, as really present under the species of bread 
and wine. 

One shall not find any blaming the ordinances of coun- 
cils, or customs of carrying (with so much solemnity) the 
sacrament to dying persons, as including and fomenting 
an error. 

And yet if the belief of the Church, from the apostles' 
days, had been that of Christ's real absence from the sa- 
crament, what noise, what disputes, what differences, 
what writings, what councils, would have been in all 
countries, provinces, towns, nay, colleges, monasteries, 
and private families, before the belief of the real presence 
could have peaceably swayed, as we see it did through 
the whole world before Beringarius, against whom the 
whole Church rose and condemned his doctrine, as has 
been shewn ? 

To bring this nearer to our days, (though it is much 



180 



Christ's presence 



[part III. 



easier to fall into the belief of the real absence than of 
Christ's real presence, our senses favouring that of the 
real absence,) do but read what passed not two ages 
since, when Luther, Calvin, Zuinglius, &c. begun, as 
Beringarius before had done, to oppose the belief of the 
eucharist, and you will find strange tumults in Germa- 
ny by Lutheranism : the same in France and the Low 
Countries by Calvinism. Did not all divines of different 
parties immediately employ all their wit and learning to 
maintain their own sentiments, and impugn that of their 
adversaries ? What was to be seen every where but ca- 
bals, but private assemblies, but furious animosities? 
And which were immediately followed by open breaches 
of communion, with excommunications, councils, warSj 
and desolations ? Nothing whereof being found upon 
the point of the eucharist, till the time of Beringarius, 
against Christ's real presence in the sacrament, we may 
conclude it had no other origin than from Christ and his 
apostles, successively delivered by the Church, and the 
reason why it caused no noise was, because it had been 
the belief constantly, and universally embraced by all the 
faithful, and taught by the whole Church from the apos- 
tles' days. So that to make us now idolaters for believ- 
ing and adoring Jesus Christ in the eucharist, (there 
being believed an entire change of the elements into the 
body and blood of Christ,) is to make all the martyrs to 
have sacrificed their lives in testimony of idolatry, all 
the Church but an assembly of idolaters, who have ruin- 
ed the Pagan idolatry of gold, silver, stone, wood, &c. to 
substitute another of bread and wine in place thereof 

According to the constant belief of the Church, the 
great council of Lateran, in 1215, c. 1. d. fid. defined 
thus : Under the species of bread and wine are truly con- 
tained the body and blood of Christ, the bread and wine 
by the Divine Power being transubstantiated, &c. The 
council of Constance, ses. 8, defined the same. This, 
with what I have said before, sufiices to shew the con- 
stant belief of the Church, in which our nation continu- 
ed from its conversion from infidelity till the change made 
in the minority of Edward VI. king of England, whose 
Common Prayer Book, howsoever changed since, sets 



CHAP. IV.] IN THE EUCHARIST. ISl 

forth, that the body and blood of Christ are verily and 
indeed taken and received of the faithful in the Lord's 
Supper. Item, That it is the holy communion of the 
body and blood of our Saviour Christ. Item, That the 
danger is great if we receive the same unworthily, for 
then we be guilty of the body and blood of Christ our 
Saviour, we eat and drink our own damnation, not con- 
sidering our Lord's body. The minister, before receiv- 
ing, prays thus : Grant us, gracious Lord, to eat the flesh 
hi thy dear Son Jesus Christ, and drink his blood, that 
our sinfiil bodies m.ay be made clean.— Item, In giving 
the communion, the minister says, The body of our Lord 
Jesus Christ, which was given for thee, &c. The blood 
of our Lord Jesus Christ, which was shed for thee, <fec. 
All which expressions are so conformable to the belief of 
the Church, as it is wonderful who use the same should 
not encourage, but punish, those who believe and adore 
Christ Jesus in the sacrament with all the faithful from 
the apostles' days. 

3. Q,. Are we, then, to adore Jesus Christ in the eu- 
charist ? A. Yes, Jesus Christ is to be adored wherever 
ho is believed to be. Thus the three wise men, Matt. ii. 
They that were in the ship, Matt. xiv. adored Christ in 
mortal flesh : believing, then, Jesus Christ to be truly and 
really in the eucharist by a spiritual manner, as he was 
after his resurrection, we may and ought to adore him 
therein ; and were it true that we were deceived in our 
belief, as we are assured the contrary, what crime would 
there be to adore Jesus in a thing, where we believe he 
is ? Or what injury is done to him, to render the honour 
that is due to him, when one believes that he is in his 
presence ? Would a king think himself aflronted, if they 
who were in the chamber should remain in respect, when 
they believe the king is in the closet, though he be not 
really there ? No surely, but would judge those who did 
so, to have done their duty. Can a crime then be im- 
posed upon Catholics for adoring Christ in the eucharist, 
where they believe he is, and no other substance whatever; 
after the declaration they make, that they intend only to 
adore him and no other distinct substance whatever ; and 
that both their interior and exterior adoration is only ad- 
16 



182 OF Christ's spiritual presence, [part hi. 

dressed to Jesus Christ, whom they beUeve present in the 
sacrament, with an entire change of the substance of bread 
and wine into his body and blood, and so no other sub- 
stance whatever. 

St. Ambrose, 1. 3. d. Sp. St. c. 12, writes, We adore 
the flesh of Christ in our mysteries. St. Chrysostorrij 
horn, ad Pop. Anti., says, Adore and communicate. St, 
Austin, in Ps. 98, writes, Christ gave us his flesh to eat, 
and none eats that flesh but who first have adored it. This 
has been the constant practice and behef of all the faith- 
ful from the apostles' days, and even Protestants, who 
acknowledge the real presence, confess the same. The 
sounder Protestants (says Bp. Forbes, 1. 2. c. 2.) make no 
doubt of adoring Christ in the eucharist. The Luther- 
ans adore Jesus Christ in the eucharist, whom Protest- 
ants allow to be of their Church, and no idolaters, though 
believing Christ present in the sacrament, without any 
change of the element, they adore Christ therein. Why^ 
then, should they term Catholics idolaters, for adoring 
Christ in the sacrament as the Lutherans do, especially 
seeing Catholics believe and adore no other substance 
whatever but Christ in the eucharist, while the Luther- 
ans believing the bread and wine there unchanged, yet 
adore Christ therein ? 

4. Q,. Is our Savioufs body i?i the sacrament after 
a natural, corporeal, and visible manner, as he was be- 
fore he sifffered ? ^. No ; according to the apostles, 1 
Cor. XV. 44, there is a natural body, and there is a spirit- 
ual body. Now Christ's body has the qualities of a 
glorified body, which being spiritualized, and its qualities 
Eke a spirit, is easier conceived how it may be in the 
sacrament, without extension or greatness of place ; for 
as a spirit requires no extension or greatness of place for 
its being, so neither doth a body when it is become spirit- 
ual and immortal; and since Christ's body is in the 
eucharist as it was after his resurrection, incorruptible, 
immortal, and impassable, (" Christ rising from the dead, 
dies no more, death shall no more have dominion over 
him," Rom. vi. 9,) it is not to be imagined Christ suffers 
when the sacrament is broken, eaten, &c. being even our 
soul is not hurt when a limb which it informed is cut 



CHAP. IV.] OF THE EUCHARIST. 



183 



off, because it is a spirit, and not subject to such acci- 
dents as these. Thus may be conceived how Christ's 
body may be whole, and entire in every part after the 
sacred host is divided, and also how it may be in many 
places at once ; for though we cannot easily understand 
this possible to an extended body and its corporeal man- 
ner of being, there is no such difficulty in relation to a 
spirit or other thing in its manner of being like a spirit, 
because a spirit has no dependence on place, nor is con- 
fined either to it or by it : Neither is it more strange for 
Christ to be in the sacrament, and at the same time in 
heaven, than it was for Christ to be in heaven, and at 
the same time on earth, when he appeared to St. Paul, 
Acts ix. 27. 1 Cor. xv. 8. Nor after all are our senses 
to guide us in this or any other mystery of faith, but 
faith itself — but the word of God, of Jesus Christ, saying. 
This is my body. His power and truth make it to be 
what he solemnly asserts ; this wo believe, as all other 
mysteries, upon his word, proposed unto us by his Church ; 
upon that, his word, we rely, by which he made all 
things out of nothing, and changes the nature of things 
when and as he pleases, as when he changed Lot's wife 
into a pillar of salt, Gen. xix. 26. Water into blood, 
Exod. vii. 20. Water into wine, John ii. 9, &c. Neither 
is the difficulty greater here in believing against our sen- 
ses, than in believing the young man an angel, Mark 
xvi. 5. Matt, xxviii. The dove and fiery tongues, the 
Holy Ghost, Matt. iii. 16. Acts ii. 4, on God's word, 
when to our senses they appear otherwise, viz. A young 
man^ a dove^ and fiery tongues. God's word here, as 
in the sacrament and all other mysteries of faith, makes 
things infinitely surer to us than our senses ; for alas, 
how often and easily are our senses deceived ! while 
God's word can never deceive us, to which, when known 
to be God's word, we are always to submit to. 

5. Q.. When is made the cha?ige of bread and loine 
into the body and blood of Christ 7 A. As soon as the 
consecration is ended, of bread is made the body of Christ, 
says St. Ambrose, 1. d. Sac. c. 4. And though there 
remain the same appearances, the same accidents as be- 
fore consecration, (as figure, colour, taste, smell, &c.) yet 



184 



OF THE EUCHARIST. [PART III. 



the change being only in the substance of bread and 
wine, and substance, not the object of any sense but of 
the understanding, our adversaries might farther see 
how erroneously they conclude that the evidence of our 
senses are against transubstantiation ; being accidents, 
not substance, are the proper objects of our senses, and 
though in ordinary cases our senses give sufficient di- 
rection to our judgment, yet where God's extraordinary 
and miraculous power intervenes, our judgment is to be 
guided by God's word, which cannot deceive us, and not 
by our senses, which are often deceived. Since, then, 
Christ assures us, This is his body, &c. we must hear 
and believe him ; believe that to be literally true, what 
he has said it is : and as the Church has ever so un- 
derstood a,nd delivered the belief thereof, with a practice 
ever conformable thereunto, we therefore have little re- 
gard to the frivolous objections which logic or philosophy 
advance against us, since it is confessed by ail to be 
above the utmost reach of their inquiry. A good Catho- 
lic of no great reading must say within himself. If I had 
lived in the time of the Arians, I might have heard many 
arguments against Christ's being God, which I could not 
answer, some from philosophy, and man^^ from scripture 
misapplied ; but I must not therefore have left the faith 
of the Church for that of the Arians ; so living now 
among Protestants, where I hear so much against the 
blessed sacrament, though I cannot answer all their ar- 
guments, I am resolved, with God's grace, to hold fast 
to my faith, which is and was the faith of the Church 
before any of them appeared in the world. 

6, Q.. What is the sum of our belief about the eucha- 
rist 7 A. We believe, that by the words of consecration, 
the substance of the bread and wine is ciianged into the 
body and blood of Jesus Christ ; the accidents of bread 
and wine (as taste, colour, &c.) remaining unchanged 
and without a subject : That under each form is truly 
and really the body, blood, and soul of Jesus Christ, and 
also the divinity, which, by the hypostatical union is in- 
separable from all those parts : That who receives under 
one kind, receives whole Christ, as much as if he re- 
ceived both : That by dividing the species, the body 



CHAP. IV.] 



OF THE EUCHARIST, 



185 



of Christ is not hurt, but remains entire under the least 
particle. 

Wheaten bread, and wine of the grape, is the matter 
of this sacrament • the words of consecration are the 
form: its minister a priest only, because he is by ordina- 
tion a successor of Christ's disciples, with authority to 
do as Christ did ; Do this in commemoration of me. 

7. Which are the effects of this sacrament 7 A. 
It produces in the soul of a worthy receiver, an increase 
of sanctifying grace, so much the more than others, as it 
surpasses them in excellency and dignity, it preserves 
and increases the fervour of charity, and applies to the 
soul the merits of Christ's passion, as our spiritual food ; 
it enables us to labour for heaven, and as a remedy 
against sin, unites the worthy receiver to Jesus Christ. 
^' He that eats my flesh and drinks m^y blood, abides in 
me, and I in him, &c. He that eats me, the same shall 
live by me," John vi. 56. 

8, Q,. To receive the effects of the holy eucharist, is 
it necessary to receive under both kinds 7 A. No. For, 
as I told you, under one kind we received whole Christ, 
and consequently as much under one as under both, 
Christ plainly asserts the sufficiency of one kind. " He 
that eats this bread shall live for ev^er," John vi. 51, 58. 
Christ gave it in one kind to his two disciples going to 
Emmaus, who ^- knew him in breaking of bread," Luke 
xxiv. 35. Where there is no mention of the cup, as 
there is not, Acts ii. 42. xx. 7, <fcc., where the apostles 
are taught to have communicated the people in one kind 
only, seeing the breaking of bread in the Acts of the 
Apostles is always understood of the communion, which 
even in the primitive times was received in one kind only. 
1. By the solitaries in the desart. 2. By the sick. 3. 
By persons on a journey. 4. By infants. 5. By the 
abstemious, &c. This shows the ancient Church be- 
lieved it to be good and lawful to receive in one kind, 
and that though Christ gave the communion to his dis- 
ciples under both kinds, sayings Drink ye all of this, yet 
as the power of consecration Christ then gave to his dis- 
•ciples is not to l^e extended to the laity, so neither the 
command of drinking, which he gave at the sam.e time : 

16* 



186 



OF THE EUCHARIST. 



[part III. 



Thus we understand other commands of Christ, as, Go 
and teach all nations, receive the Holy Ghost, whose sins 
ye forgive, they are forgiven, &c., are only said and given 
to his disciples and their successors, and not at all intend- 
ed or directed to the people. The Church, therefore, for 
preventing the many irreverences, inconveniences, and 
difficulties, which occurred in the frequent dispensation of 
the cup, has ordered the communion to be given only in 
one kind, as well to priests or bishops, when they do 
not consecrate, as to the laity ; for priests are only allowed 
to receive in both kinds when they consecrate, being only 
then to do herein, as Christ has done, to more lively re- 
present Christ's death and passion, wherefore it is for the 
sacrifice that both kinds are necessary, and not for the 
communion, whose effects are as fully (with whole Christ) 
received under one kind as under both. This also the 
Greek Church confesses, and never blames the Latin 
Church for giving the communion under one kind, judg- 
ing that a matter of mere discipline, which the Church 
may alter, according to the different circumstances, as 
she has done. 

9. Q,. With what dispositions is one to receive ? A. 
With a lively faith, and a distinct knowledge of what 
God's Church believes and teaches concerning this sa- 
crament, with a conscience free from all mortal sin, with 
a pure intention, chiefly to honour God. to be united to 
him, to receive an increase of grace the better to serve 
him, to satisfy for past sins, to work his salvation, &c., 
and not out of any human motive ; approaching like 
the publican with detestation of all sin, with love and 
devotion, with the nuptial garment, otherwise to be cast 

into utter darkness," Matt. xxii. 13. " For he that eats 
and drinks unworthily, eats and drinks judgment to him- 
self, not discerning the body of our Lord," 1 Cor. xi. 29. 
As for bodily dispositions, one must be fasting from mid- 
night, approach in decent apparel, with modest and re- 
verend deportment, without any superfluous affectation. 
At the showing of the sacrament let us with an humble 
heart acknowledge our own unworthiness, receive with 
head erect, eyes cast down, mouth moderately open, the 
tongue extended to the outside of the lower lip ; let the 



CHAP, v.] 



OP MASS. 



187 



host be let down without chewing it ; if it stick to the 
roof of the mouth, patience must be had (till moistened) 
it can be let down without touching it with the finger. 
Let the head and body continue upright, quite without 
motion, sighing, groaning, &c., and remain after with- 
out spitting for a quarter of an hour, in prayer, thanks- 
giving, and such pious affections as become a devout 
soul. 

10. Q. Whe7i ought we to receive this sacrament ? 
A. It being instituted for our spiritual good, (" except you 
eat the flesh of the Son of Man, and drink his blood, 
you shall not have life in you,'' John vi. 54.) we should 
often have recourse thereto, the neglect whereof is the 
neglect of our souls good, especially at death approach- 
ing, when we have most need of sustenance for our lan- 
guishing souls. All are to receive once a year, about 
Easter, under pain of excommunication, unless such as 
,are not able to discern the body of our Lord. Who are 
in danger of death by sickness, need not be fasting, and 
may receive at any time ; but those in health must be 
fasting, whose usual time of communication is at mass. 



CHAP. y. 

OF MASS, OR THE SACRIFICE OF THE EUCHARIST. 

1 Q ^"^ wean^ hy mass 7 A. By the w^ord 

T ? mass, which word St. Ambrose, and other 
ancient fathers used, and was continued in the first li- 
turgy, after the change of religion here, set forth in 
Edward YIth's reign, we only mean the performing as 
to this point, that which Christ did at his last supper, 
when he gave to his apostles, and by them to their suc- 
cessors, power and command of taking, offering and con- 
secrating bread and wine into his body and blood, in re- 
membrance of his death and passion upon the cross. The 
performing, then, what Christ did and ordered to be done 
at his last supper, is called Mass, and is that unbloody 
sacrifice which Christ at his last supper instituted and 



188 



OP MASS. 



[part III. 



commanded to be done, wherein is offered, as in that, 
to God, Christ's sacred body and blood by a lawful 
priest, under the species of bread and wine, commemo- 
rative of that bloody sacrifice offered for all upon the 
cross, which is propitiatory for the living and the dead. 
This Oblation^ or Mass, has been performed, frequented, 
and acknowledged by all the faithful from our Saviour'vS 
time, and never questioned but of latter years, and by 
such only as have been separated from God's Church. 

This sacrifice of the eucharist was foretold by the pro- 
phet Malachi, i. 11. " From the rising of the sun, even 
to the going down of the same, great is my name among 
the Gentiles, and in every place there is a sacrificing, 
and there is offered to my name a clean oblation," &c. 
As in the unbloody sacrifice of the eucharist, daily offer- 
ed every where from east to west. The same was long 
before prefigured by the sacrifices of the old law, more 
particularly by the paschal lamb, which the Israelites 
were obliged not only to eat, but also to offer as a sacri- 
fice. " Thou shalt sacrifice this passover to our Lord," 
Deut. xvi. 2, &c. But most excellently and remarkably 
in Gen. xiv. 18. Where Melchisedec king of Salem, 
brought forth bread and wine, for he was the priest of 
God most High," &c. This figure David applies to 
Christ. " Thou art a priest for ever, according to the 
order of Melchisedec,^^ Psalm cix. 4. As doth St. Paul, 
Heb. vii. 17, and therefore Christ Jesus, a priest, accord- 
ing to the order of Melchisedec, having eaten with his 
apostles the night he was betrayed, the Jewish pasch, 
which being a sacrament and sacrifice, was a lively t;57pe 
of this, to substitute in the place of those figures that 
truth which had been represented by them, and so put 
an end to the old law. " For the priesthood being 
changed, there also is made of necessity a change of the 
law," Heb. vii. 12. " Taking bread, he gave thanks, 
and brake, and gave to them, saying. This is my body, 
which is given for you ; do this for a commemoration of 
me," Luke xxii. 19. Where Christ doth not say, given 
to you, but /or you, to show that he first offered it to God 
a sacrifice to be continued in the Church to the world's 
end (Do this for a commemoration of me) commeraora- 



CHAP, v.] 



OF MASS. 



1S9 



ting thereby " the death of our Lord until he come," 
1 Cor. xi. 26. This is in the new law, the only proper 
sacrifice which is and ever was the highest and most es- 
sential act of rehgion, the most honourable to God, and 
the most profitable to man, wherem Christ Jesus is both 
chief priest and victim, who offered his body and blood 
to his Father, under the species of bread and wine, and 
gave it under these forms to his disciples, whom then he 
ordained priests, and commanded them and their suc- 
cessors to do the same. This do (says he) in remem- 
brance of me which words were only directed to the 
priests, commandino: them to do what he had done in 
memory of him, whose death is as really commemorated, 
and as truly represented by a separate consecration of 
his body and blood, as if his blood was now as visibly 
shed upon the altar as once it was upon the cross. la 
this unbloody manner both priests and people offer him 
to his eternal Father, to siD:nify and profess that he is 
the Father of all things, and the sovereign Author of life 
and death : and because their own lives are as much at 
his disposal, they also offer themselves together with him, 
and conclude their offering with a real or spiritual com- 
munion of the sacred victim which is offered for them. 
It is, then, a commemorative sacrifice by Christ's institu- 
tion, and propitiatory also. For this is my blood of 
the new testament, which shall be shed for many, unto 
remission of sins," Matt. xxvi. 28. And being our Sa- 
viour declares the thing offered in this sacrifice of the 
eucharist the same as on Mount Calvary upon the cross, 
being here as really and truly present as there, though 
in a different manner, we should daily thank God for 
giving us an altar and sacrifice, " whereof they have not 
authority to eat who serve the tabernacle," Heb. xiii. 10. 
Not doubting of its virtue and efficacv for constantly ap- 
plying to us the merits of Christ's passion, and obtaining 
graces and helps to work our salvation, if we obstruct 
not the same when offered to God for us by his priests. 
" For every high priest taken from among men, is ap- 
pointed for men in those things which pertain to God, 
that he may offer gifts and sacrifices for sms, who can 
have compassion on them that are ignorant and err, be- 



190 



OF MASS. 



[part III. 



cause he himself is compassed with infirmity, and there- 
fore he ought, as for the people, also so for himself, to 
offer for sins," Heb. v. 1. 

When Egeas urged St. Andrew the apostle, to sacri- 
fice to the Gods, he answered as his disciples write of 
his passion : " I daily sacrifice to Almighty God, the only 
and true God, not the flesh of bulls, nor the blood of 
goats, but an immaculate lamb upon the altar, whose 
flesh, after the believers have eaten, the lamb which was 
sacrificed, remains entire and alive." 

In the second age, Ireneus, 1. 4, adv. Heer. c. 32, 
writes, He took bread, &c. saying. This is my body, and 
likewise he confessed the chalice, (fee. to be his blood, 
and taught the new oblation, which the Church receiv- 
ing from the apostles, offers to God through the whole 
world. 

In the third age, St. Cyprian, 1. 2. Ep. ad. ap. Cecil, 
writes, If Jesus Christ offered himself a sacrifice to God 
the Father, and commanded this to be done in comme- 
moration of him, certainly the priest, &c. then offers a 
true and perfect sacrifice in the Church of God. 

In the fourth age, the fathers in the first general coun- 
cil of Nice, c. 18, say. It is brought to the holy council, 
that in some places and cities deacons administer the 
eucharist to priests ; neither rule nor custom has deli- 
vered, that they who have no power to offer sacrifice, 
may give the body of Christ to those who offer it. 

In the same age, St. Ambrose, writing to Marceliine, 
says, I began to say mass, <fec. 

In the same age, St. Gregory Nysen, Orat. de Res. 
writes, Our Lord preventing the violence of the Jews, 
offered himself a sacrifice, being both priest and lamb ; 
but you will say, When was this done ? Even then, 
when he gave his family-friends his body to eat, and his 
blood to drink, and what he himself did, the same he 
commanded his ministers to do. 

In the same age, St. Chrysostom, in 2. ad. Tim. 1. 
Hom. 2. writes, That oblation, whether Peter, whether 
Paul, or any priest, of what merit soever, offer it, is the 
very same which Christ himself gave to his disciples, 
For as the words which Christ spoke are the very 



CHAP, v.] 



OP MASS. 



191 



same which priests also pronounce, even so the oblation 
is the same, Item, Hom. 17. in ep. ad. Heb. "Do we 
not offer every day ? Yes, truly, but in memory cf his 
death, and his host is one, not many." 

In the fifth age, St. Austin, in his 22d book of the 
City of God^ c. 8. writes, One of our priests went, he 
offered the same sacrifice of the body of Christ. Item^ 
Serm. 25 on Sunday, he says, Let no one separate himself 
from the sacred oblation of mass. See how he prays in 
the eleventh chapter of his Manual. 

In the sixth age, the fathers in the council of Agatha, 
c. 3, say, We command, &c. the seculars to hear an 
entire mass, so as that the people presume not to depart 
before the priests benediction. 

The constant practice of priests saying mass, in all 
nations converted to Christ's faith, and of the people 
every where assisting and communicating thereat, 
makes it needless to cite any more out of fathers, coun- 
cils, or ancient liturgies, especially since from the con- 
version of this nation till change of faith and religion 
in Edward Ylth's days, was mass every where celebra- 
ted, and even yet in our statute-books remain recorded. 
The celebration of the Lord's Supper, commonly called 
Mass, 2 Edw. VL 6. 

2. Qi. Who have power to offer and celebrate this 
holy sacrifice of the mass 7 A. Priests only, because 
they only are by ordination successors of Christ's disci- 
ples, with authority to do as Christ did, and therefore 
they only have power given to offer and celebrate this 
holy sacrifice, and order to distribute it to the people. 
"For every high priest taken from among men, is ap- 
pointed to offer gifts and sacrifices for sins," <fcc. Heb. v. 
1, (fcc. 

3. Q.. For ivhat is this sacrifice offered ? A. This 
being the most acceptable oblation, representing anew 
to God all Christ's satisfactions and merits, which it 
applies, we offer the same to honour God, to acknow- 
ledge his sovereignty over all creatures, and our subjec- 
tion to appease his wrath provoked by sin, to render due 
thanks for all benefits, both spiritual and temporal, for 
which endj who offer with the priest, and assist devoudy 



192 THE FATHERS PRAY FOR THE DEAD. [PART III. 

at MasSj may derive unto their souls great benefit by a 
real or spiritual communion in the sacrifice oifered by 
the priest for the same intention. 

4. Q,. Fo?' whom is Mass offered ? A. For ah the 
living-, and also for the relief of all the souls in pur- 
gatory. 

5. Q,. Has it been always the belief of the Church 
that the sacrifice of the mass, prayers, and other good 
iDorks offered to God for the relief of the souls in pur- 
gatory, avail them 7 A. Yes, she has manifested this 
by her constant practice in giving alms, offering prayers, 
and the sacrifice of the mass for the relief of the souls 
in purgatory, for the relief whereof is appointed a yearly 
day called All-souls day, whereon Mass and Office for 
the Dead is said by all priests, and alms more plen- 
tifully given for deceased friends, and all souls in 
purgatory, which custom of praying for the dead was 
anciently, and is still continued among the Jew^s, and is 
recorded 2 Maca. xii. That money was sent to procure 
prayers for the deceased, and concluded to be a holy 
and good thought to pray for the dead, S^c. 

In the second and third age, Tertullian, 1. d. Cor. Mil. 
c. 3. writes, We make oblations for the dead. 

In the third age, St. Cyprian, Ep. 66. ad. Cle. et Pleb. 
writes, The bishops, our predecessors, &c. decreed; that 
no Christian dying, should by will leave any priest, guar- 
diaii ; and that in case any should do this, no prayer 
should be said for him, nor sacrifice oflered for his soul's 
rest. 

In the fourth age, St. Cyril of Jerusalem, Cat. Mist. 
5. writes, Then we pray for the holy fathers and bishops 
deceased, and for all such as have died among us, firmly 
believing that those souls find relief for whom is offered 
the prayer of that holy and awful sacrifice which lies 
upon the altar. 

In the same age, Ephiphanius, Her. 75, writes. The 
prayers which are offered for the dead, are advantageous 
to them. 

In the fourth and fifth age, St. Chrysostom, Hom. 41. 
in ep. ad Cor. writes, Who can doubt but the oblations 
we make for such as are deceased bring relief to them ; 



CHAP, v.] THE FATHERS PRAY FOR THE DEAD. 193 

let US, therefore, with all cheerfulness assist those that 
are dead, and pray for them. Item, Horn 4. in Ep. 1. 
ad. Phil. It was not in vain instituted by the apostles, 
that a commemoration should be made for the dead in 
the venerable and dreadful mysteries, &c. 

In the fifth age, St. Austin, 1. d. Cur. p. Mor. c. 2, 
writes. The authority of the whole Church, which is 
evident in this practice, is of no small weight, where 
among the prayers that are said by the priest at God's 
altar, a recommendation of the dead is recited in its 
place. In the fourth chapter he adds, Supplications for 
the souls departed are not to be omitted, &c. Item, Ser. 
32. d. Yer. Apos. he says, Without all doubt the dead 
are helped by prayers of the holy Church, and the 
wholesome sacrifice and alms which are exhibited for 
their soul's relief, &c. In his ninth Book of Confes- 
sions, c. 11; he relates his mother's dying request — I 
only beg of you, that you will remember me at the altar 
of our Lord.— When dead, says he, c. 12, the sacri- 
fice of our redemption was offered for her, c. 13. He 
prays thus : I beseech thee now, for the sins of my mo- 
ther, &c. Forgive her, &c. Let her rest in peace, &c. 

The council of Carthage, in the fourth age, c. 29, 
approved in the sixth general council in Trulio, orders, 
If, after noon, there be made a commemoration of the 
dead, let it be only by prayer, if who do it have dined. 

The fourth council of Carthage, in the fifth age, c. 
79, orders. Penitents dying on a journey, or at sea, 
where they cannot be assisted, let them be remembered 
both in prayers and sacrifices. 

In the sixth and seventh age, St. Isiodorus, Hisp. 1. 1. 
d. Off. Eccl. c. 18, writes. The practice of offering sacri- 
fice, for the rest of the faithful departed, and praying 
for them, we believe has been delivered by the Apostles, 
in as much as it is observed over the whole world, for 
the Catholic Church professes this every where, which 
would not give alms, or offer sacrifice to God for their 
souls, did she not believe that the faithful departed are 
capable of obtaining remission of their sins ; hoping the 
best, the Church prays for all such as die in her with 
marks of repentance, knowing that if the souls for which 
17 



194 



OF LIMBO, 



[part III- 



prayers are otFered, be not capable of relief, yet the 
prayers of the faithful will not be lost before God, who 
is the faithful rewarder of charity, though it happen to 
be misapplied. 

This general belief that alms, prayers, and the sacri- 
fice of the mass, is available for the dead, confirmed by 
a general and constant practice of the faithful in all 
ages, establishes an assured belief of a purgatory, or 
some third place, wherein the dead detained may be as- 
sisted by alms, prayers, or suffrages of the faithful. This 
place cannot be heaven, into which there shall not 
enter any defiled thing,'- Apoc. xxi. 27. whose inhabi- 
tants always see, and enjoy all they can wish of happi- 
ness, so need not our prayers to make them happy. — 
Nor can this place be the hell of the damned, for out of 
hell there is no redemption, being sentenced into " ever- 
lasting fire."' Matt. xxv. 41. There must, then, be some 
third place, whence souls capable of assistance may be 
delivered. Thou shalt not go from hence till thou re- 
pay the last farthing," Matt. v. 27. Hence may be mfer- 
red some third place distinct from heaven, and the hell 
of the danmed, who are sentenced, as said, " to everlast- 
ing fire,'' Matt. xxv. 41. " The fiire shall try every 
man's work of what sort it is, &c. If any man's work 
burn he shall suffer loss, but he himself shall be saved, 
yet so as by fire,"' 1 Cor. iii. 13, &c. By a purging fire, 
as the fathers understand it. of which St, Austin writes. 
Hom. 16. ex. 1. 50. Hom. Who have done things de- 
serving temporal punishment, shall pass through a cer- 
tain puro;ing fije, of vrhich the apostle speaks. He shall 
be saved, yet so as by fire. Item, on the 37th Psalm he 
says. This fire shall be more grievous than what ever 
man can suff'er in this life. So prays, purge me in this 
life, and render me such as may not need the mending 
fire, being for them that shall be saved, yet so as by fire. 

Though God in his mercy remits to true penitents 
the eternal punishment due to sin, yet he ordinarily by 
his justice requires some temporal punishment to be un- 
dergone, as he did of Da^*id after he had forgiven his 
sin,"2 Samuel xii. Of the Israehtes, who, though par^ 
doned for murmuring, <fcc. yet were excluded from the 



CHAP, v.] 



OF LIMBO. 



195 



land of Canaan, Numbers xiv. Of our first parents, 
whose sin, though pardoned, made them and us feel the 
smart thereof, which might induce our adversaries to 
see the necessity of some third place, where the Divine 
justice may be satisfied ; seeina^ few die, but who either 
are guilty of some lesser oftence (" for seven times a day 
shall the just fall," Prov. xxiv. 16.) and " there shall not 
enter into heaven any polluted thing," Apoc. xxi. 27, or 
who have not fiilly satisfied for all punishment due to 
former sins, for which satisfaction is somewhere to be 
made till " the last farthing be paid," Matt. v. 27. Now 
in heaven there is no suffering, nor from the hell of the 
damned no deliverance, so that there must be some third 
place, which we call jmrgatory^ which is neither hea- 
ven or hell, where satisfaction may be made during 
God's pleasure. Till our Saviour's death and resurrec- 
tion, the gate of heaven was shut against all mankind ; 
those, therefore, that died before, without repentance, 
and in the state of mortal sin, went to the hell of the 
damned, as all such do now ; if they died in the state 
of grace, but had not satisfied for their past sins, they 
went to purgatory ; those that had made satisfaction, 
whether in this life or in purgatory, went to Abraham'' s 
bosom, Luke xvi. a place of ease in comparison to the 
other two places, because no sense of pain was there, 
but only with tedious delays, and doubtful how long it 
might be before their deliverance, they patiently waited 
the coming of the Messias to set them at liberty, and 
lead them to see the face of God for ever. When the 
veil of the temple was rent asunder at the death ot 
Christ, then the time drew nigh for man to enter into 
heaven, the holy of holies ; but before, the tt^a]/ of the 
holies was not manifested, the first tabernacle yet 
standing ; they, under the old law, died not, having 
received the promise, nor were they made perfect (their 
souls in no consummated state of bhss) without it under 
the new law. See Heb. ix. 8. xi. 40. Hence it was 
that the prophets longed so much for the coming of the 
Messias with great earnestness, begging he would come 
quickly, and make no delay ; but so much haste had 
been needless if heaven was ^r^er ' - %r before, if they 



196 



OF LIMBO. 



[part III. 



might have been made perfect without it under the nevr 
law. — The prophets could not pretend to a privilege 
above their great patriarch Jacob, who beheved that 
neither he himseh", or his miiocent son Joseph, were to 
go to heaven till the Messias came. In his great an- 
guish of mind for his son's supposed death, he said. Gen. 
Ixxv. 35, " I will descend mourning to my son in hell,'' 
(or to a place below, where spirits are kept under earth.) 
so the word infernus^ or hades^ signifies. Protestants 
turn it, "I will go domi to my son in the grave,-' but 
the sense will not bear it \ for how could Jacob think of 
going to his son in the grave, when he was persuaded 
his son was not m the grave, but torn in pieces by a wild 
beast ? His meaning must be, that he would descend to 
the spirits below, and there abide with his son, not ui 
the hell of the damned, (Jacob was too holy to harbour 
any despairing thought.) but in some other place under 
the earth, among just souls, (where, sa^'s St. .Terom ui 
Zach. in Ephes.) they expected the coming of the Mes- 
sias to brmg them to heaven. Protestants liere term the 
word infernus a grave, to avoid Ibnhus ; and yet ui the 
Creed, where the same word is used, they term it hell. 
which likewise makes against them ; for if our Saviour's 
soul (as the Creed says) descended into heU, it could not 
be into the hell of the damned, from whence there is no 
redemption ; but it must be in some tliird place where 
just souls were detamed, call it by v/hat name you please. 
From this descent of Christ's soul mto hell, and from 
many places of scripture, St. Chrysostom, St. Jerome, 
St. Gregor}^. St. Bernard, St. Anselem, and most of the 
ancient fathers conclude, that none went to heaven till 
Christ appeared there in human nature, our head first, 
and then we (his mystical body) v/ere to follow after. 
Heaven was purchased for us by the precious blood of 
Christ, his blood was the price, and who takes possession 
of a purchase till the price is paid ? The hy^iii Te 
Deum (attributed to St. Ambrose and St. Austin) read 
in Protestant Churches as well as in ours, is ven' plain 
to this point ; it says, according to their translation, 
"when thou hast overcome the sharpness of death, thou 
didst open the kingdom of heaven to all believers.'' If. 



CHAP, v.] 



OP LIMBO. 



197 



when he overcame death, which was at his resurrection, 
he opened heaven to all believers, sure it was opened to 
none before. As hard as this doctrine may seem to the 
Protestant reader, it is not near so hard as the doctrine 
of their own Calvin, who most erroneously held, that for 
Adam's transgression, no souls go to heaven before the 
day of judgmentc The holy fathers, therefore, deceased 
under the old law, went to Abraham's bosom, or to limbo. 
(as we commonly call it,) hitherto our Saviour's soul de- 
scended after his death, and here his soul remained till 
the third day, when rising again, he let forth those cap- 
tives, Zach, ix. and at his ascension presented them to 
his eternal Father, as so many rich spoils or trophies 
taken from principalities and powers, Col. ii. 

But now, thanks to our blessed Redeemer, the way of 
the holies is open to us Christians : it is one of the char- 
ters, or great privileges we have under the new law, that 
we may go straight to heaven, if we will but hve as we 
ought, whereas (says St. Jerome) those dying in the old 
law, their souls went ad inferos, to places below, under 
the earth : Baptized infants dying in their innocency, 
have always the benefit of this charter, they go straight 
to heaven, which should make parents rejoice rather 
than weep, when their children die very young ; besides 
them, innumerable martyrs, whose souls immediately 
from the scaffold are called to heaven to receive a crown 
of glory ; and many others, especially in the earlier 
times of Christianity, when they did great works of cha- 
rity, when rejoicing they underwent many tribulations 
for Christ, and lived more exactly to the gospel rule ; 
nay, who dare be so presumptuous as to judge, that 
within the large bounds of the Cathohc Church there is 
not now a conspicuous number of these happy souls, 
could they be seen all together, were they not dispersed 
for the' good of the world, here and there set up as so 
many lights to those who walk in sin and darkness ; but 
because, generally speaking, we do not live up to what 
we profess, we should often remember, though there is 
no limbus patru??i for us Christians, there is a hell ol 
the damned for such as live and die wickedly, and a 
purgatory for those, that dying in a state of grace, have 
17* 



198 



OF HEARING MASS. 



[part III 



been more or less negligent in their duties, and upon a 
good foundation of faith have built hay and stubble, 
which (let us not deceive ourselves) must all be consu- 
med before we can come to heaven, wheie is to be seen 
neither hay, nor stubble, nor dross ; all the souls in hea- 
ven are as double-refined gold, taken out of the furnace. 
The belief of this should make us live better than we 
do, and move our charity for our deceased friends, whose 
cries are represented to us in the words of Job ix. 21, 
Have pity on me, have pity on me, at least you my 
friends, because the hand of our Lord hath touched me." 

6. Q.. Flow may the laity ajyply the sacrifice of the 
mass for the living and the dead 7 A. By devout as- 
sisting thereat, and offering the same with the priest, or 
b^ procuring mass to be said for their intention. The 
council of Florence says. We define, if they shall depart 
penitent in God's favour, before they shall have satisfied 
by worthy fruits of penance for their commissions and 
omission, that their souls are purged with the pains of 
purgatory, and that they may be freed from such pains, 
the suffrages of the faithful, viz. the sacrifice of the • 
mass, prayers, alms, and other works of piety are avail- 
able, which the faithful are accustomed to do for the 
faithful, according to the ordinances of the Church. 

7. Q.. Are loe obliged to hear mass except on Sun- 
days and holy-days 7 A. No : Yet seeing mass is one 
of the most efiectual means to honour and thank God 
for all his benefi-ts, to obtain pardon for sins and grace, 
to avoid the same, he seems to have httle love for God, 
or care for his own soul, who omits to hear mass when 
he has no just let. If, according to venerable Bede, the 
priest, who without just cause omits to say mass, on his 
part, deprives the Holy Trinity of true praise and glory, 
the angels of joy, sinners of pardon, the just of much 
aid and grace, the souls in purgatory of relief, the holy 
Church "of the spiritual benefits of Jesus Christ, and 
himself of special cure and remedy." Let each judge 
what spiritual benefits he may lose, when without a just 
let he omits to hear mass. 

8. Q.. What is prescribed to hear mass worthily 7 
A. We must come thereto with a lively faith, with a 



CHAP. VI.] OF PENANCE. 199 

pure intention to honour and acknowledge thereby God's 
sovereignty over all, and his own subjection, to thank 
him for all his benefits, to beg pardon and satisfy for all 
sin, to implore God's assistance in all just necessities, 
(the ends for which mass is offered,) if thus we assist 
thereat with an humble and contrite heart, with a lively 
memory of Christ's passion and God's holy presence, 
with devotion and attention to the sacred mysteries, our 
service will be most acceptable to God, and beneficial to 
our own souls. 



CHAP. YL 

OF PENANCE. 

1 Q '\y\7""^"'^'^ ^^^^ believe of the fourth sacra- 

? T ment 7 A. The fourth sacrament (says the 
council of Florence) is penance, whose matter is as it 
were, the acts of the penitent, which are distinguished 
into the three parts, whereof the first is a hearty contri- 
tion, to which is required that one be sorrowful for the 
sin committed, with a purpose of not sinning again. 
The second, is oral confession, w^hereto belongs, that a 
sinner confess all his sins he remembers to his own 
priest. The third, is satisfaction for sins, according to 
the determination of the priest, which chiefly is made by 
prayer, fasting, and alms. 

The form of this sacrament is, I absolve thee, (fee. 
The minister of this sacrament is a priest, having au- 
thority to absolve, either ordinary, or by commission of 
his superior. The effect of this sacrament is absolution 
from sins. 

True repentance, though it was always and ever will 
be a virtue necessary for sinners, yet never was it a sa- 
crament till our Saviour was pleased to make it so for 
remission of sins committed after baptism, whereby the 
baptised are restored to God's grace, after they have lost 
the same by mortal sin, if they be truly penitent, confess 
their sins, and do penance for them ; being Christ as- 



200 



OP PENANCE. 



[part III. 



sures, " Whose sins you shall forgive, they are forgiven," 
John XX, 22. 

2. Q,. HoiD many things are requisite in the sacra- 
ment of penance in respect of the sinner 7 A. First, 
that he conceive a true sorrow for having offended so 
good a God, and make a firm purpose never more to 
offend him mortally in any kind whatever ; who as he 
is the supreme good above all that is lovely, so sin is the 
supreme evil above all that is hateful ; and therefore, as 
God is to be loved above all that is good, so is sin to be 
hated above all that is evil ; and as the measure of lov- 
ing God, according to St. Bernard., is to love him with- 
out measure, so likewise the measure of hating^ sin, is to 
hate it without measure. " Turn to me with all your 
heart, &c. and rent your hearts and not your garments," 
Joel ii. 12. " Cast away all your prevarications where- 
in you have prevaricated, and make to yourself a new 
heart and a spirit," Ezek. xviii. 31. Except ye repent, 
you shall all likewise perish," Luke xiii. 3. " Repent 
therefore and be converted, that your sins may be blot- 
ted out," Acts hi. 19. 

As the council of Florence requires contrition in the 
penitent, so doth the council of Trent^ Ses. 14. c. 3, de- 
fine contrition, confession, and satisfaction, as in the pe- 
nitent are required by God's institution to the integrity of 
the sacrament, and to the full and perfect remission of 
sins. Item, c. 4, Contrition, which is the chief among 
the said acts of the penitent, is a sorrow and detestation 
of the heart for sin committed, with a purpose of sinning 
no more ; which if the penitent has not before, or at abso- 
lution, he receives no remission, nor will his confession 
avail him for want of due requisites, but becomes sacri- 
legious, and increases his sins. 

Neither can the sinner be truly penitent, unless he re- 
solves to confess his sins to God's priest, to submit him- 
self to him as to his judge, and to accept of any reasonable 
satisfaction imposed by his authority ; because God re- 
quires this of him, and only on these terms has empower- 
ed and authorized priests, the apostles' successors, to remit 
sin. " Receive the Holy Ghost ; whose sins you shall 
forgive, they are forgiven ; and whose you shall retain, 



CHAP. VI.] 



OF CONFESSION. 



201 



they, are retained," John xx. 22, &c. For remission of a 
crime, even reason requires that one should confess it, 
and make the quahty of the crime manifest to him who is 
to remit it ; that is to judge, who should not pronounce 
sentence of absolution till after having knowledge of the 
fault he has judged, of the nature of the crime. Now, 
Christ having constituted priests judges under him, in- 
vesting them with power and authority to remit and retain 
sins, to absolve sinners that are truly penitent from their 
sins, which is a judicatory act, has thereby given them 
power and authority to take cognizance of their sins, to 
judge whether they ought to be absolved or not, and what 
remedies to appoint for their cure, (priests being both 
judges and physicians,) and by consequence has obliged 
such as after baptism have sinned, and desire to be freed 
and cured, to entirely confess their sins to a priest, who 
has no other way but by their confession to know and 
judge of their consciences, of the state and condition of 
their souls, which, as judges and physicians, they ought 
to know before they give absolution, or can prescribe fit 
remedies. Confess^ therefore^ your sins one to another ; 
and pray for one another^ that you may he saved^ Jas. v. 
16. Go shew yourselves to the priests^ Luke xvii. 14. 
Shew your sinful and leprous souls by a sincere confes- 
sion, imitating the primitive and new converted christians^ 
of whom it is recorded. Many that believed came con- 
fessing and declaring their deeds, Acts xix. 18. Where- 
fore " be not ashamed to confess thy sins," Eccl. iv. 31. 

If we confess our sins, God is faithful and just to for- 
give us our sins," 1 John i. 9. 

As I told you in another place, if confession had not 
been from the apostles' time believed as commanded by 
God, the primitive Christians, and all successively with- 
in the Church, of what rank and condition soever, (it 
being so repugnant to flesh and blood,) would never 
have submitted thereto, as we find has been by an uni- 
versal practice through the Christian world from the 
apostles' time. 

Protestants own this ancient practice, and a power left 
in the Church to forgive sin, and not only recommend 
confession in the exhortation for preparing for commu- 



202 



OF CONFESSION. 



[part III. 



nion, but in the rubric at the visitation of the sick, urges 
a special confession and absokition as follows : " Our 
liord Jesus Christ, who has left power to his Church to 
absolve all sinners, &c. by his authority committed to me, 
I absolve thee from all thy sins in the name of the Father, 
&c." Where Protestants acknowledge a power in priests 
to forgive sins, as they do by the form of their ordination, 
and why they do not frequent confession, let them consi- 
der how they can answer it to God. 

For remission of sin by penance and confession, some 
of the ancient fathers are here cited. 

In the second and third age. Origeii, Hom. in Lev. 
writes, By penance there is remission of sins, though 
hard and laborious, when a sinner washes his bed with 
tears, (fee. and is not ashamed to confess his sins to our 
Lord's priest. 

In the third age, St. Cyprian, Ser. d. Lap. writes. 
Though they were not guilty of wickedness, yet because 
they had thought thereof, they confess to God's priests 
this very thing with regret and sincerity, they discover 
the secret of their conscience, they unfold what oppresses 
their mind, and seek a wholesome remedy for their 
wounds, &c. whilst satisfactions and remissions made by 
priests is acceptable before God. 

In the fourth age, St. Basil, in Reg. Brev. p. 288, writes, 
"We must necessarily confess our sins to those who are 
intrusted with the dispensation of God's mysteries. 

In the same age St. Ambrose's two books of penance 
against the Novations, aiford sufficient instance for con- 
fession, as doth his exhortation to penance. 

In the same age, the fathers in the council of Laodicea 
confirmed in the sixth general council, declare. Who have 
fallen into divers sins, and by prayer, and confession, and 
sorrow for their sins, manifest a perfect conversion, a 
time of penance is to be assigned them,^ <fec. 

In the fifth age, St. Leo, Ep. 82, writes, Jesus Christ, 
Mediator between God and man, hath given his power 
to the ministers of his Church, to appoint penance for 
those who confess and receive them to the participation 
of sacraments, by the door of reconciliation, (fee. 

In the same age, St. Austin^ Hom. 48, Exod. 1. c. 3, 



CHAP. VI.] 



OF CONFESSION. 



203 



says, Do penance, such as is done in the Church, that 
the Church may pray for you : Let none say, I repent in 
private, &c. Then to no purpose was it said : Whatso- 
ever you shall loose upon earth, it shall be loosed in hea- 
ven : Then to no purpose were the keys given to the 
Church of God : We make void the gospel, &c. 

3. Q,. What must one do to make a good confession 7 
A. If for any defect, or other account, a general confes- 
sion is to be made, one should for some days, as aifairs 
will permit, separate from all that may obstruct so good a 
work, attending to prayer, fasting, due examination of 
conscience, &c. the table of sins may be a help for a par- 
ticular or general confession, before either of which, one 
should earnestly beseech God for an humble and contrite 
heart, for a lively memory of the number and foulness of 
his sins, for resolution to confess them, and for doing all 
necessaries for his reconciliation with God, whereto is re- 
quired a right intention to perform this duty purely for 
God's honour, and his own soul's sfood. 

Having examined his conscience with all quietness of 
mind, and with as much care as he would use in a matter 
of great importance, and of equal difficulty, having con- 
sidered how oft he has mortally offended, by thought, 
word, or deed ; how oft he has occasioned others to sin, 
how he has kept God's commands, complied with his par- 
ticular duties, having called to mind what company he has 
kept, what places he has frequented, what evil habits he 
has continued in, with all other aggravating circumstan- 
ces, he must detest, with an humble and contrite hearty 
all the sins of his whole life, for having thereby offended 
God, beg God's pardon for them, and resolve never more 
to offend him mortally. 

Then coming to, and kneeling if he can before his con- 
fessor, (having asked and received his blessing,) he says 
his confiteor^ till through my most grievous fault ; ex- 
pressing then the time of his last confession, his calling or 
state of life, he must humbly and plainly confess all his 
mortal sins, whether by thought, word, or deed, with all 
their aggravating circumstances. If he cannot remember 
all his mortal sins, he must confess the time, how long he 
Uved therein, the occasion and custom thereof, how oft a 



204 



OF CONFESSION. 



[part nr. 



month, week, day, &c. whether he yielded to sinful sug- 
gestions, or consented thereto as oft as the occasion was 
offered ? Whether his will was to sin oftener than he did ? 
How long he resolved to commit such a sin ? &c. Having 
ended his confession, he may conclude thus : These are 
what I can call to mind, for which, and for all the sins of 
my whole life, I am heartily sorry, I beg God's pardon, 
and the Church's absolution and penance. 

Then he says. Therefore I beseech thee, blessed Virgin 
Mary. &c. Having received the priest's advice, penance 
and absolution, he returns thanks to God, and performs 
his penance. 

Let all observe, who confess without due examination 
of conscience, without due contrition or sorrow for their 
sins, without real purposes of amendment, without an 
entire and true confession, without quitting the ill habits 
of mortal sin, and the near occasions thereof, without re- 
conciliation with their adversaries, without restitution (if 
they are able) in case of great injury or damage done, 
either in goods, or good name, (fee. such receive no abso- 
lution from God, but add to their guilt by sacrilegiously 
abusing Christ's holy institute. 

All have a repugnance, and difficulty to confess their 
sins ; but what brought the primitive Christians, and all 
the faithful in succeeding ages to confess entirely their 
sins to God's priests, must bring us to confess, that 
it is, first, firm belief that confession is the appointment 
of God, without observing which, there can be no recon- 
ciliation. " Unless you do penance, ye shall all -perish," 
Luke xiii. 3. " If we confess our sins, God is faithful, 
and just to forgive us our sins," 1 John i. 9. Secondly, 
that to confess our sins is the way to obtain God's grace, 
and to rejoice heaven. " There shall be joy in heaven 
upon one sinner that doth penance," Luke xv. 7. Third- 
ly, that we cannot conceal from God and his angels our 
sins, which, without confessing, will ruin our souls. 
" Confess, therefore, your sins one to another, that you 
may be saved," James v. 16. Fourthly, that at the day of 
judgment our sins shall be manifest to all the world to 
our eternal shame and punishment, if we neglect to con- 
fess them here with a penitent heart. Fifthly, that our 



CHAP. VI.] 



OF SATISFACTION. 



205 



confession is not for our condemnation, but absolution : 
Whose sins you shall forgive, they are forgiven," (fee. 
John XX. 23, (fee. Sixthly, that though it has been 
shameful to commit sin and be a slave to it, yet it is al- 
ways honourable to repent, to confess, and gain a victory 
over it. Seventhly, that our confessor can never be 
scandahsed at our past frailty, when he is edified with 
manifest signs of true repentance. Lastly, that it is in- 
finitely better to confess our sins in the ear of a priest, 
who is obliged, under the greatest punishments, not to 
discover any sin confessed, than to have them laid open 
at the day of judo^ment, to our eternal confusion, shame, 
and suffering in hell fire. " Which of you can dwell with 
devouring fire ? which of you shall dwell with everlast- 
ing heats ?" (fee. Isa. xxxiii. 14. 

4. Q.. Is satisfarMon a fart of penance required in 
the penitent 7 A. Yes : As may be seen in the councils 
of Florence and Trent, before cited, which consists in 
an humble acceptance, and faithful performance of such 
pious works as are enjoined by the confessor, in testimony 
that he desires and seeks to satisfy for his offences by 
worthy fruits of penance, as God requires, and shall 
enable him, heartily crying to him, " Have patience 
with me, and I will repay thee all," Matt, xviii. 26, ac- 
cording to my poor abilities : For if the will be prompt, 
it is accepted accordins: to that whicli it hath, and not 
according to that which it hath not," 2 Cor. viii. 12. 
God accepts our imperfect abilities according to the large- 
ness of our heart, and not according to the straitness 
of our power. Thus, thouo^h we be not " sufficient to 
any thing of ourselves, as of ourselves, but our suffici- 
ency is of God," 2 Cor. iii. 5. " Yet I can do all things in 
him, that strengthens me," Phil. iv. 13. " Do, therefore, 
worthy fruits of penance," Matt. iii. 8. Making daily 
an oblation of all good works done or suffered in satis- 
faction for sins, as is intimated by the confessor, after 
having enjoined penance, by saying. The rest I remit to 
Chrisfs merits and your good endeavours ; reminding, 
that besides the performance of the sacramental penance 
enjoined, the virtue of penance must be kept in use, and 
never intermitted. " Unless you do penance, you shall 



206 



OP INDUGLENCES.- 



[fart in. 



all likewise perish," Luke xiii. 3. " Every tree that 
yields not good fruit, shall be cut down and cast into the 
fire," Matt. vii. 19. " Cast the unprofitable servant into 
utter darkness ; there shall be weeping and gnashing of 
teeth," Matt. xxii. 13. Who hid his talent had the like 
sentence, and the foolish virgins were excluded from the 
marriage in regard of their neglect, Matt. xxv. Which 
may sufiice to show God's displeasure, and punishment 
for neglecting to do what he requires : " Repent, there- 
fore, and be converted, that your sins may be blotted 
out," Acts iii. 19. Praying, fasting, and giving alms, 
are three chief works of penance ; which being performed 
in the state of grace, Vv^ill be an acceptable satisfaction 
for our sins, so will all the crosses and afiiictions that 
befal us in this life, provided we patiently endure them, 
because our sins deserve them. 

Who are poor, and cannot ^ive alms, may make a 
more acceptable satisfaction than all the alms of the rich, 
by a humble resignation to all the crosses of poverty. 
Who cannot fast, may use many other means to satisfy 
God, by mortif^ring their palate and appetite, by following 
the rules of temperance and sobriety, by refraining fi:om 
such pleasures as retard from God, by zealously observ- 
ing God's holy laws, by using many self-denials, by 
patiently suffering injuries, affronts, losses crosses, nay 
even our own infirmities and necessities, provided they 
be accepted with a humble submission to the orders and 
appointment of heaven. "Seek God, and your soul 
shall live," Psal. Ixviii. 33. " Wherefore, brethren, labour 
the more, that by good works you may make sure your 
vocation and election," 2 Pet. i. 10, 

5. Q,. Do not indulgences remit sin 7 A. Indulgences 
do not remit the least sin, much less the greater. Con- 
cerning indulgences, we are bound to believe, that the 
'•power of granting indul2:ences hath been given by Christ 
to the Church, and that the use of indulgences are very 
beneficial to Christian people ;" concerning the decree 
whereof the Council of Trent, Ses. 25. d. Indul. refers 
to antiquity, and to what has been established by ancient 
synods, wherein we find the rigour of discipline upon 
due motives has been dispensed with, besides remitting 



CHAP. VI.] 



OP INDULGENCES. 



207 



some part of the canonical penance, which were wont 
to be inflicted for some greater crimes, and even in these 
the Council desires " moderation according to the ancient 
and approved customs of the Church, lest through too 
much facility the Church's discipline may be weakened," 
forbidding all abuses Avhatever in the use thereof, which 
if they should happen, the Church is not blameable, she 
only using the power God has given her to bind and 
loose, to assign or release penances, as circumstances 
seem to require. Matt, xviii. 18, which the Church of 
England allows and practises in effect, by granting 
licenses, dispensations, and exemptions, purchased in 
her courts for money. The same the Kirk grants, by 
dispensing with and pardoning penalties. What are 
these but mitigations of Church discipline, or a sort of 
iridulgences ? 

6. Q,. Ai^e ?iot some divines of opinion that indul- 
Q-ences i^emit^ not only the canonical penance imposed 
by the Churchy hut also such temporal punishments as 
God ijijlicts on souls in purgatory 7 A. Yes, there are 
divines that hold this ; and St. Paul seems to authorize 
this their opinion, when having by an indulgence remit- 
ted some part of the penance he had imposed on the in- 
cestuous Corinthian, he says, that he did this in the per- 
son of Christ. Now what the apostle did in the person 
of Christ, he esteemed as done by Christ, that is, that 
Christ remitted the temporal penalty due to the Corin- 
thian's sin, and what Christ remits in this world, he will 
not exact in the next. 

But because no one can be as to himself sure he has 
gained the indulgence, we are still as much obliged as 
ever to do '° worthy fruits of penance," Matt. iii. 8. To 
work our salvation with fear and trembling," Phil. ii. 12. 

7. Q,. Why has the Church hy her canons enjoined 
penances for some more grievous sins 7 A. To make 
her children more sensible of the grievousness thereof, 
and deter them from committing the same ; but that they 
may not despair, (as St. Panl remitted the incestuous 
Corinthian) so she remits at times the penalties she 
has enjoined, they performing the pious works she re- 
quires. 



208 



OF PENALTIES, &C. 



[part III. 



8. Q.. Whi/ are the censures of excommunication^ 
suspension^ and interdict^ injiicted 7 A. For some con- 
tumacious transgressions. 

9. Qi- What is excommunication 7 A. K censure in- 
flicted by the Church's canon, or some ecclesiastic judge, 
depriving the offender of some spiritual benefits com- 
mon among the faithful, as the reception of the sacra- 
ments, the participation of the Church's prayers, Christ- 
ian burial, (fcc. 

10. Q.. What is suspension 7 A. A censure, where- 
by an ecclesiastic, in punishment of some fault, is depri- 
ved for a time of the use or exercise of his order, or of 
the benefice or ecclesiastic office he enjoys. 

11. Q,. What is interdict ? A. A censure, whereby 
an ecclesiastic superior, for some important cause, for- 
bids some persons or some places the celebration of di- 
vine offices, the administration of sacraments, and eccle- 
siastical burial. 

12. Q,. What is irregularity ? A. It is no censure, 
but a canonical impediment to receive or exercise orders, 
arising from some defect or fault. 

By defect, are irregular who have any notable blemish 
in their bodies and limbs, who are mad, lunatic, igno- 
rant, bastards, infamous, who are under age, who have 
been more than once married, who have concurred di- 
rectly or indirectly to one's death, though justly, as 
judges, accusers, witnesses, and all officers in criminal 
causes ; who also have borne arms, killed or lamed, 
though in a just war. 

By fatdts, are irregular who kill or lame unjustly any 
person, or co-operate thereto ; who fall into heresy, who 
violate any censure in the reception or exercise of any 
order, who baptize twice the same person, or are twice 
baptized. 



CHAP, VII.] OF EXTREME UNCTION, 



209 



CHAP. YIL 

OF EXTREME UNCTION. 

1 o *\7I7HICH is the fifth sacrament 7 A, The 
i.U. YY Council of Florence says, The fifth sacra- 
ment is extreme Unction, whose matter is the oil of olives 
blessed by a bishop. This sacrament is not to be given 
but to a sick person, whose death is feared, who is to be 
anointed on his eyes by reason of his sight, on his ears 
by reason of his hearing, on his nostrils by reason of 
his smell, on his mouth by reason of his speech, on his 
hands by reason of his touch, on his feet by reason of 
his going, on his reins by reason of declaration residing 
there. The form of this sacrament is. By this holy unc- 
tion, and his most holy mercy, our Lord forgive thee 
whatever thou hast committed by thy sight ; and so on to 
the other parts. The effect truly is the healing of the 
soul, and of the body itself, as far as it is expedient. Of 
this sacrament is mention, James v. 14, &c., who writes, 
" Is any sick among you ? Let him bring in the priests of 
the Church, and let them pray over him, anointing him 
with oil in the name of our Lord, and the prayer of faith 
shall save the sick, and our Lord shall lift him up, and 
if he be in sins, they shall be forgiven him." Where, ac- 
cording to the Council of Trent, ses. 14. c. 1, he teaches 
us the matter, form, proper minister, and the effect of this 
sacrament. 

The constant practice, and the use of this sacrament 
from the apostles' days, abundantly show the belief of 
the Church, whereof St. Austin, Serm. 215. d. Tem. 
writes, When sickness shall seize any, let him receive the 
body and blood of Christ : Then let his body be anoint- 
ed, that what is writ may be fulfilled in him. " Is any 
sick among you ? let him bring in the priests," &c. James 
V. 14, &c. Whereto I will only add venerable Bede, 
who, on c. 6, Mark, writes on these words : They 
anointed many sick with oil, and cured them. James 
'the apostle says, Is any sick am.ong 3^ou, &c., whence it 
18"'^ 



210 



OF HOLY ORDER. 



[part III. 



is manifest, that this custom was deUvered to the Church 
by the apostles themselves, that the sick should be 
anointed with oil, consecrated by the bishop's blessing. 

2. Q. Who then are to receive this sacrament ? A. 
They only who are in danger of death by sickness, who 
having confessed and communicated, should with a lively 
faith receive extreme unction, particularly instituted for 
them by Christ, to free them from the relics of sin : to 
strengthen them in their last agony against the devil's 
assaults, and pain of death, or to restore them to health, 
if God see fit. 

While each sense is anointing, let the sick beg pardon 
for all sin committed thereby, with resignation desire to 
be dissolved, and be with Christ, whose meekness, pa- 
tience, sufferings, goodness, mercy, <fec., he should for his 
comfort and imitation have in mind, making frequently 
acts of faith, hope, charity, love of God and neighbour, 
of sorrow for sin, of pardoning enemies, of resignation, 
<fec. If he has injured any, let him ask pardon, and 
make satisfaction ; let him see his debts be paid, and his 
will made, which should have been done while in health; 
his assistants should mind him thereof; his visiters should 
neither say nor do but what tends to his soul's good, and 
never flatter him with groundless hopes of recover}^, as 
usually is done. 



CHAP. VIII. 

OF HOLY ORDER. 

1 O WT^^^^ sixth sacrament? A. The 

• Y y sixth sacrament (says the Council of Flo- 
rence) is that of order, the matter whereof is that by 
whose delivery order is conferred ; as priesthood is con- 
ferred by the delivery of the chalice with wine, and the 
paten with bread ; deaconship by giving the book of the 
gospels, subdeaconship by delivery of an empty chalice 
with an empty paten thereon ; and so of others, by as- 
signment of things appertaining to their ministry. The 



CHAP, VIII.] 



OF HOLY ORDER. 



211 



form of priesthood is this, Receive power to offer sacri- 
fice in the Church for the Uving and the dead, in the 
name of the Father, and of the Son, and of the Holy- 
Ghost ; and so of the forms of other orders. The ordi- 
nary minister of this sacrament is a bishop ; the effect 
is an increase of grace, to make one a fit minister. 

Of this grace the apostle speaks, " Neglect not the 
grace that is in thee, which is given thee by prophecy, 
with imposition of hands of priesthood," 1 Tim. iv. 14. 
" Stir up the grace which is in thee, by the imposition of 
my hands," 2 Tim. i. 6. " Impose hands on no man 
suddenly," 1 Tim. v. 22, without due knowledge of the 
person to be ordained. The apostles, praying, used to 
ordain by imposition of hands and words, whereby the 
ordained received power and grace to administer in 
God's Church. " Praying, they imposed hands upon 
them," Acts vi. 6, by which imposition of hands, and 
form of words, as Christ had appointed, the apostles, as 
is said, ordained, and left the form and manner of or- 
daining only to bishops their successors, to consecrate 
such fit ministers in the Church, whereof they were 
made governors. Acts xx. 28, as from time to time 
should be any where necessary till the world's end. " As 
my father sent me, so I send you," <fec. said Christ to his 
apostles, whereby he gave them his power, and establish- 
ed that ecclesiastical authority which was by succession 
to continue always in his ministers, even to the end of 
the world," Matt, xxviii. 20. " For this cause (says the 
apostle to Titus i. 5.) left I thee in Crete, that thou 
shouldst reform the things that are wa,nting, and shouldst 
ordain priests by cities, as I also appointed thee." Thus, 
without interruption, from age to age, has the power and 
authority which Christ committed to his Church, been 
transmitted through succeeding generations ; thus have 
been and are continued priests to lawfully administer 
God's sacraments, to teach and govern the faithful in 
what appertains to God and their souls, " to offer gifts 
and sacrifices for sins, &c. And, therefore, as for the 
people, so also for themselves ought they to offer for 
sins," Heb. v. 1, &c. Thus comes it, " that we have an 
altar, whereof they have no power to eat who serve the 



212 



OF HOLY ORDER. 



[part hi. 



tabemacle," Heb. xiii. 10. Thus have we a priesthood^ 
not derived from the law of Moses, but from Christ our 
Lord, a priest for ever, according to the order of Melchi- 
sedec, who, coming to abohsh the old law, the old sacri- 
fices and sacramentS) ("for the priesthood being trans- 
lated, it is necessary a translation of the law be made," 
Heb. vii. 12,) gave us the new law, the law of grace and 
not of servitude, and so vouchsafed to institute in his 
Church a new priesthood, a new sacrifice of his body 
and blood, as is shewn, &c. which only such priests 
have power to offer as are ordained according to the 
rites of the Church ; which visible sacrifice, as the 
Protestant ministers reject both in and by their ordina- 
tion and practice, they should quit all claim to the priest- 
Jiood instituted by Christ, whereof neither doth any 
take the honour to himself, but he that is called of God, 
Heb. V. 4. They are said to be called of God, who are 
called by the lawfiil ministers of God's Church, and 
(after being examined as to their virtue, learning, &c.) 
are consecrated by them with all the solemnities of those 
religious rites which are called the sacrament of order. 
And since priesthood is so holy, so divine a function, 
therefore that the exercise of it might be performed more 
worthily, and with greater veneration, it was convenient 
that in the regular disposition of the Church, there 
should be many different orders of ministers distributed 
in such a manner, that all who by clerical tonsure, are 
marked for this design, might ascend by the lesser orders, 
viz. of door-keeper^ reader, exorcist, and acolithyte ; to 
the greater of suh-deacon, deacon, and lastly of priest. 
There is in holy scriptures frequent mention of priests, 
and deacons also, who as the rest are subservient to the 
ministry of priesthood in the holy order of priesthood, 
which is but one, and truly and properly a sacrament, 
because being instituted by Christ, it is performed by 
outward signs and words, and confers grace, as is shown 
above, &c. This priesthood, though it be but one, yet 
it has different degrees of dignity and power. The 
bishops are high priests and governors of the Church, 
Acts XX. 28, and the Pope, the highest bishop and head 
of the rest. Archbishops, metropolitans, and patriarchs. 



CHAP, VIII.] OF HOLY ORDER. 



213 



are only degrees ot episcopal power and dignity above 
the ordinary bishops, and below the pope, who has the 
highest dignity and largest jurisdiction of all, as being 
the lawful successor of St. Peter, and true vicar of 
Christ. The bishops are successors of the apostles, and 
have power of confirming and ordaining, which the in- 
ferior priests have not. 

2. Q,. Can none hut bishops validly ordain, and coji- 
secrate priests and bishops A. The ordinary minister 
of this sacrament is a bishop, (says the Council of Flo- 
rence,) and none else can validly ordain a priest, or con- 
secrate a bishop, but such as are lawful bishops, who 
being successors to the apostles sent by Christ, (" As my 
Father sent me, so I send you," John xx. 22,) are sent 
with the same power as they, and who being appointed 
by the " Holy Ghost to rule the Church of God," Acts 
XX. 28, ought to ordain priests and consecrate other 
bishops, as occasion requires, according to the power in- 
vested in them. " For this cause, (writes the apostle to 
Titus, a bishop, i. 5,) I left thee in Crete, that thou 
shouldst redress the things that are wanting, and ordain 
priests in cities, as I have appointed thee, Paul and Bar- 
nabas, both bishops." Acts xiv. 22, " When they had 
ordained to them priests in every Church, and prayed 
with fasting, they commended them to our Lord ;" nor 
have any been from the apostles' days esteemed validly 
ordained, or qualified ministers in God's Church, but 
such as have been ordained by bishops, according to the 
doctrine, form, and discipline of the Church, as appears 
in all ages by the fathers, councils, and ancient and uni- 
form practice and consent of all the faithful. 

In the third age, St. Cyprian, Lib. Ep. 6. writes. No- 
vation is by no means in the Church, and cannot take 
place among the bishops, since contemning the evange- 
lical and apostolical tradition, and succeeding to one, he 
made himself a bishop ; for what man can have a 
Church, who has not been ordained in the Church. 

In the fourth age, St. Athanasius, 2 Apol. proves Is- 
chiras no priest, because ordained by Coluthus, not a 
true, but an imaginary bishop, of whom the bishops, in 
the Council of Alexandria, speak thus : By whom was 



214 



OF HOLY ORDER. 



[part III. 



Ischiras made priest ? Was it not by Coluthus ? But 
Coluthus died in the degree of a priest, and his imposi- 
tion of hands being void, all ordained by him were re- 
duced to the degree of lay persons. Nor were there 
ever any, as before is said, acknowledged for priests or 
bishops through all God's Church, but only such as ac- 
cording to the order and discipline of the Church had 
and have been consecrated by true bishops, descending 
by a lawful and uninterrupted succession of bishops 
from the apostles. 

3. Q,. Hoiv if any pretend^ as the first reformers 
have done^ to an extraordinary calling or mission! A. 
Let such prove the same by miracles, (God's evidence of 
an extraordinary mission,) and then they say something 
to the purpose. 

4. (J. Who are incapable of holy orders 7 A. All 
unbaptized, all hermaphrodites, all women. " I permit 
not a woman to teach," &c. 1 Tim. ii. 12. 

5. Q.. Why loill not the Church allow priests to 
marry ? A, The Church compels none to be priests, 
but if they will become such, she may and doth require 
them, when priests, to continue unmarried, and live in 
purity of mind and body, that they may be more like 
their master, whose ministers they are ; that they may 
better attend to that great ministry they voluntarily em- 
brace under engagements of living chastely, that they 
may, without the impediments of a married state, attend 
to the things pertaining to God, and the good of their 
flock. " No man being a soldier to God, entangles him- 
self in secular affairs, that he may please him, to whom 
he has approved himself," 2 Tim. ii. 4. "He that is 
unmarried, cares for the things that pertain to our Lord, 
how he may please God ; but he that is married, is care- 
ful for those things that pertain to the world, how he 
may please his wife, and he is divided," 1 Cor. vii. 32. 
A wife to please, a family and children to provide for 
and manage, are mighty incumbrances, from which 
priests (of all men) should be most exempt, the better to 
attend their duties of prayer, reading, (fcc, to be ready 
at all hours of day and night, when sent for, either to 
visit and communicate the sick, or to christen children, 



CHAP. IX.] 



OF MARRIAGE, 



215 



&c. — The apostie prefers and advises a single life as 
most proper to serve God in, wishing others to live 
single and continent, as he himself did, minding even 
the married to live continent for a time, that they may 
attend to prayer. Carnal pleasures and worldly con- 
cerns much alienate the mind from God and our Lord 
Jesus Christ, whose example, it is expected, a priest 
should follow more exactly than the rest of his flock, 
ever promoting his master's service, his honour, and 
glory. 



CHAP. IX- 

OF MARRIAGE, 

1 Q. "'^^/^^^^^ seventh sacrament ? A. The 

■ ^* V ¥ Council of Florence says, the seventh sa- 
crament is that of marriage, which is a sign of the union 
of Christ and his Church, according to the apostle. This 
is a great sacrament, but I say in Christ and his Church, 
Eph. V. 32. 

2. Q,. Was marriage always lawful^ and a sacra- 
ment 7 A. Marriage was always lawful, being made by 
God in paradise between Adam and Eve, and hath God's 
blessing as the only approved means for the lawful pro- 
pagation of mankind. " Male and fem.ale he created 
them, and God blessed them, and saith. Increase and 
multiply, and replenish the earth," &c., Gen. i. 28. But 
it was only made a sacrament by Christ our Lord. " This 
is a great sacrament ; but I speak in Christ and in the 
Church," Eph. v. 32. Marriage is honourable "in all 
and the bed undefiled," Heb. xiii. 4, unless the parties 
by their wilful fault dishonour and defile it. 

For the honour and sanctification of Christian marri- 
age, Christ was pleased to honour that state with his pre- 
sence, and first miracle, in Cana of Galilee, John xxi, 
whereto being invited with his mother and disciples, he 
turned water into wine, intimating thereby, that if Christ- 
ians consult and invite him by earnest prayer, and em- 



216 



OF MARRIAGE. 



[part nr. 



brace that state with true Christian motives for doing the 
will of God, ("Let her marry whom she will, only in our 
Lord," 1 Cor. vii. 39,) for a mutual society, help, and 
assistance towards both their salvation ; for having child- 
ren, to bring them, up in the fear and love of God ; for 
a remedy in their weakness against incontinency, and 
not with a purely human, temporal, or carnal intention, 
God will sweeten the difficulties of that state, and turn 
the waters of sorrow, with which it is so commonly mixt, 
into the wine of content and joy. But if honours, plea- 
sures, riches, &c., have the first place in their heart, such 
chiefly seek the kingdom of this world, not first the king- 
dom of God^ as is commanded. Such, instead of inviting 
Christ to their marriage, forbid him, and so have reason to 
fear the punishments rather than the blessings of heaven^ 
who, as far as they have the dispositions of Sarah's seven 
husbands, whom the devil killed in bed the first night of 
their wedding, so far as they should fear some like pun- 
ishment, if not in this, at least in the next world, if they 
do not timely repent. " For they that so marry, as to 
exclude God from themselves and their mind, and so give 
themselves to their lust, as horse and mu-le, which have 
not understanding, over them the devil has power, said 
the angel to young Tohy ; but thou shalt take the vir- 
gin with the fear of our Lord, moved rather for love of 
children than for lust, that in the seed of Abraham thou 
mayest obtain blessing in children," Tob. vi. 17, &c. 

3. d. What is commonly understood hy the word, 
marriage ? A. Marriage is a contract made by mutual 
consent of one man and one woman, who give and take 
one another for husband and wife, till death separate 
them. " Wherefore a man shall leave father and mother, 
and shall cleave to his wife, and they two shall be in 
one flesh, &c. Therefore whom God has joined, let no 
one separate, &c. Whosoever shall dismiss his wife, ex- 
cept for fornication, and shall marry another, commits 
adultery ; and he that shall marry her that is dismissed, 
commits adultery," Matt. xix. 5, <fec. 

4. Q,. What is the matter and form of this sacrament ? 
A. The matter is the mutual consent of the parties, and 
delivery of their bodies, and the form is the words or signs, 



CHAP. IX.] 



OF MARRIAGE. 



217 



which signify the said present consent and dehvery of 
their bodies. 

•5. Q,. Which are the effects of marriage 7 A. When 
parties are duly prepared by confession, and heartily de- 
testing their sins, with full purposes of amendment, it 
perfects the natural love of married persons, confirms 
their inseparable union, gives an increase of sanctifying 
grace, and a special assistance to live christianly and ho- 
ly in marriage, to support more easily the difficulties and 
burthens of that state, to love, be faithful, to bear with 
one another, and educate their children in the fear and 
love of God. " For this is the will of God, your sanc- 
tification," &c. 1 Thes. iv. 3. " The just who walk 
in his simplicity, shall have blessed children," Proverbs 
XX. 7. 

6. Q.. What precedent considerations are necessary 
fo7' such as desigfi to many ? A. Before they resolve 
to engage in marriage, they should first seek to do the 
will of God, importuning heaven by devout and earnest 
prayer to direct and assist them in the choice of what so 
nearly concerns the v/elfare both of their soul and body. 
They must resolve always to prefer God's ways before 
fancy, inclination, passion, &c. before riches, honours, 
beauty, or any human consideration. They ought, be- 
fore affections be settled upon any, to consult parents, and 
never go against their advice, if it be reasonable, and 
with regard to their future happiness, believing that God 
speaks unto them by their parents, whose deputies they 
are, and whom to follow in all lawful things it is their 
duty and interest. The woman may expect to be decei- 
ved if she fail to consult some disinterested friend, who 
may inform, assist, and advise her, both about that state 
of life, and the circumstances of the man that offers to 
marry her ; so iiiay the man if he be not well informed 
about the woman. The obligations, duties, hardships, 
and all difficulties of that state should be well considered 
before marriage, and a due knowledge had of the hu- 
mour, nature, industry, and such qualifications and cir- 
cumstances of the designed partner as are fit to be known, 
that after marriage there may be a suitable compliance 
therewith, and a quiet submission to such hardships and 
19 



218 



OF MAURI AGE, 



[part iir. 



difficulties as frequently occur, some of vv'-hich proceed 
from different humours, distempers, and misfortunes, that 
usually are not known till after marriage ; others for 
want of necessaries, or conyeniences of living in the in- 
crease of a charge or family ; others from the constant 
concern of bringing up, and providino^ for children, wha 
oft, instead of being helps and comforts, prove the great- 
est cross to parents ; others from the dangers, sickness, 
faintings, pains, labour, and tortures of the wife before 
she can be delivered, who, if she escape with her life, is 
very often so weakened, as that she recovers not of a 
long time (if at all) her former strength, complexion, (fee. 
and is still subject to the like again as long as she is a 
breeding woman. 

It is advisable to marry near one's own rank and con- 
dition, one of a suitable age, humour, religion, &c. and 
none within the degrees of kindred, or under any impedi- 
ment to marr\^ unless great reason press to seek and get 
a dispensation. A great inequality of birth and fortune 
proves commonly the ground of contempt, as often does 
great inequality of age and humour, to the breach of that 
love which ought to unite the hearts of two who must live 
together till death separate. Differences of religion prove- 
often fatal both to soul and body, creating divisions where 
unity should be most, and by degrees perversion from the 
true faith; for which reason have been forbid such alli- 
ances. " Be not yoked with infidels : for what participa- 
tion has justice with iniquity, or what society is there be- 
tween light and darkness,.and what agreement with Christ 
and Belial, or what part has the faithful with the infidel,'' 
&c. 2 Cor. vi. 14, &c. 

7. d. What is required to validlij. and lav^fully mar- 
ry 1 A.\. k free consent mutually expressed by words, 
or signs, of the parties contracting. 2. The presence of 
the pastor, and two witnesses at least, where the council 
of Trent is received. 3. That the man be above fourteen 
and the woman above twelve years old. 4. That there 
be no error of the person. 5. That neither be a slave,, 
but free. 6. That neither be under a solemn vow of 
perpetual chastity. 7. That one of the two be without 
the fourth degree of consanguinity or affinity. Here 



CHAP. IX.] 



OF MARRIAGE. 



219 



note, that all degrees of consanguinity in the right line, 
are prohibited by the law of nature, that affinity arising 
from unlawful copulation hinders marriage, in the first 
and second degree, and that spiritual affinity hinders 
marriage, so as neither surety nor baptizer can marry 
the child baptized, nor neither parent at the death of the 
other ; the like of confirmation. 

8. The marriage is null in case of adultery, if there 
has either been promise of marriage, or procurement of 
death to marry the survivor. 9. The baptized cannot 
marry one unbaptized. 10. No marriage where force is 
used, and no inward consent, though there be an out- 
ward compliance. 11. Marriage is null with one in holy 
orders, or with a religious, by reason of the vow of chas- 
tity ; null also, with one that is married with another. 
12. One cannot marry the sister, mother, or child of her 
to whom he had promised m.arriage, though after death ; 
nor marry the mother of her whom he had married, 
though dead before the marriage was consummated. 13. 
Impotency in either party before marriage, or a perpetual 
incapacity of consummating marriage, renders it null ; in 
all which cases, the parties sin as long as they live to- 
gether, unless dispensed with by lawful authority. 

Who solemnize marriage at times forbid, or without 
banns duly asked, or without parents' consent, sin, though 
the marriage is valid. 

8. Q.. Can the Church make impediments to hinder 
marriage ? A. Yes ; for marriage being a contract, the 
Church may require it under such conditions as that 
without the observance of the same, marriage shall be 
null, as wills without three witnesses, or those of minors, 
are nulled by the laws of this kingdom. [England.] 

9. Q,. What are the obligations of a married state 7 
A. They are obliged to a mutual love, and on both sides 
to keep an inviolable fidelity, with great meelmess and 
patience, bearing one another's failings till death them 
part. ^' Husbands love your wives, as Christ loved the 
Church, and delivered himself for it, (fee, so also men 
ought to love their wives as their own bodies. He that 
]oves his wife, loves himself, for no man ever hated his 
own flesh, but he nourished and cherished it, as also 



220 



OF MARRIAGE. 



[part III, 



Christ his Church, &c. For this cause shall man leave 
father and mother, and shall cleave to his wife, and they 
shall be two in one flesh. This is a great sacrament^ 
but I speak in Christ, and in the Church ; nevertheless, 
you also, every one, let each love his wife as himself, 
and let the wife fear her husband," Eph. v. 22, &c. 
" Women be subject to your husbands, as it behooves in 
our Lord ; men love your wives, and be not bitter to 
them," Col. iii. 18. Being in a state not separable but 
by death, it is their mutual interest as well as duty to 
strive to out-do one another in true conjugal love, to 
avoid all contradictions, threats, <fec. For peace's sake 
they must use many self-denials, and let them be assured, 
that only a true love for one another in God, and for God, 
can duly sweeten the difliculties of their state. No differ- 
ence of humour, no want, no sickness, no deformity, &c. 
should lessen that love, or dispense with their perpetual 
obligation of being a mutual help, not only in support- 
ing all the difliculties of this life, but in procuring to one 
another all the true and real blessings of this and the 
life to come. As their interest is one, so their joint en- 
deavours should be to promote this one interest : they 
should equally consult one the other in their chiefest 
concerns, and jointly labour to well order their family 
and children, whom they are to instruct, correct, and as- 
sist with necessaries, according to their abilities, without 
mis-spending what should be for their support. 

Conjugal fidelity is most strictly commanded, and the 
breach of it most severely punished : " Let every man 
have his own wife, and let every woman have her own 
husband ; liCt the husband render his debt to his wife, 
and the wife in the like manner also to her husband ; 
The woman has not power of her own body, but her 
husband, and in like manner also the man has not power 
over his own body, but the woman," 1 Cor. vii. 2, <fcc. 
They have such an incommunicable right to each other, 
as that tliey cannot (though they had a mind) make it over 
to a third person, and consequently such a right, as none 
can ever invade without a most horrid injustice : nor can 
either violate the same without being guilty of the great 
sin of adultery, which, by the old law, Lev. xx. 10, was 



€HAP. IX.] 



OF MARRIAGE. 



221 



punished with death, both the adulterer and adulteress : 
and if now they escape the punishment made by Christ- 
ian laws, they shall not escape the eternal punishments 
of hell without timely repentance : " Adulterers shall not 
possess the kingdom of God," 1 Cor. vi. 9. " Adulterers 
God will jud2fe," Heb. xiii. 4. 

Let married persons read often the 28th and 29th 
chapters in the third part of Bishop Sale's introduction 
about marriage, and the lawful use thereof, who are not 
to do any thing against the honesty of the nuptial bed, 
but are to keep themselves within such rules of modera- 
tion, as agree to the chief end of marriage, which is ge- 
neration of children. " For this is the will of God, your 
sanctification, that every one know to possess his vessel 
in sanctification and honour, not in the passion of lust, 
even as the Gentiles, who know not God," 1 Thes. iv, 
4. Remember what I said before of Sarah^s seven hus- 
bands, how they were punished with death the first 
night of their wedding, for faults too common among 
Christians. 

10. Q.. Which he the ceremonies of marriage 7 A. 
In catholic countries, publication of the marriage design- 
ed, having been made on three solemn days, in the parish 
church or churches where the parties designing marriage 
lived, they should be accompanied to the church by their 
parents and friends, in testimony that their marriage is 
lawful and voluntary ; when entered the church, the 
priest having asked, and found no impediment, requires 
their consent, saying, N. Wilt thou take N. here present 
for thy lawful wife^ according to the rite of the holy 
mother Church 7 A. I tvill. Then he asks the woman : 
N. Wilt thou take N. here present for thy lawful hus- 
band, according to the rite of the holy mother Church 7 
A. I will 

Here her father or some friend gives her to the man, 
who in his right hand takes her right hand (bare if a 
maid, covered if a widow,) who mutually betroth them- 
selves to each other, the man saying after the priest : 
N. take thee N. to my wedded loife, to have and to hold, 
from this day forward, for better for worse, for richer 
for poorer, in sickness and in health, till death us do 
19* 



222 



OF MARRIAGE. 



[part III. 



part J if holy Church will it permit^ and thereto I plight 
thee my troth. 

The woman then loosing her hand, joins it again, say- 
ing after the priest : /, N. take thee N. to he my wedded 
husband, (fee, as before. Their troth thus mutually 
given, the priest says. 

And /, as God's minister, do join you together in 
marriage, in the name of the Father, and of the Son^ 
and of the Holy Ghost, &c. 

Then the man lays gold, money, and a ring, on the 
book, which ring, when blest, the man takes from the 
priest, and holding the woman's right hand in his left, 
says after the priest. 

With this ring I thee wed, this gold and silver I thee 
give, and with my body I thee worship, and with all 
my worldly goods I thee endow, in the name of the Fa- 
ther, and of the Son, and of the Holy Ghost, &c. 

In saying, In the name of the Father, the spouse puts 
the ring upon the woman's thumb ; a7id of the Son, on 
the next finger ; and of the Holy Ghost, on the next ; in 
saying Amen, on the next ; where he leaves it, in token 
of endless love and fidelity. 

The wife receives the gold and silver given her as a 
pledge of a mutual participation of all her husband's 
goods, of which she may dispose, by his permission. 

Their joining hands before, signifies the free delivery 
of their bodies one to the other, and of all they have, for 
a mutual assistance of soul and body. 

After prayers ended, and the priest's blessing received, 
they return home, but must always remember to beseech 
God for his assisting grace to rightly discharge their 
mutual duties, and do his will. 

11. d. Doth St. Paul recommend and prefer a sin- 
gle life before marriage 7 A. Yes ; for though he tells 
us marriage is honourable, and is a great sacrament ; 
though our Saviour vouchsafed to honour it with his 
presence at the marriage of Cana of Galilee, yet the 
same apostle (who was not married) says : " I would all 
men as myself, but every one has a proper gift of God, 
one so and another so ; but I say to the unmarried and 
widows, it is good for them if they so abide, even as I 



CHAP. IX.J 



OP VIRGINITY. 



223 



also ; but if they do not contain themselves, let them mar- 
ry, for it is better to marry than to be burned, &c. He 
that^is without a wife is careful for the things that pertain 
to our Lord, how he may please God ; but he that is mar- 
ried cares for the things that pertain to the world, how 
he may please his wife, and he is divided, <fcc. He that 
joins his virgin in matrimony, doth well, and he that 
doth not, doth better, &c. A woman, (fee. if her hus- 
band be dead, she is at liberty ; let her marry to whom 
she will, only in our Lord ; but more blessed shall she 
be if she so remain according to my counsel, and I think 
that I have the spirit of God," (fee. 1 Cor. vii. Where 
the apostle prefers a single life as the best to serve God 
in, resembling the life of the blessed, " who neither marry 
nor take wives," Luke xx. 25. Such have the prefer- 
ence to wait on Christ : " They are virgins ; these fol- 
low the Lamb whithersoever he shall go," Apoc. xiv. 4, 
They have the honour to follow Christ in heaven, be- 
cause on earth they followed him in chastity, which he 
so loved as that he chose to live and die a virgin, would 
be born of a virgin, she ever remaining so with her vir- 
gin spouse, St. Joseph ; and when on the cross, he re- 
commended his virgin mother to the care of his virgin 
disciple, St. John. It is by the example of Jesus, Mary^ 
and Joseph, that so great numbers in all ages since, have 
chosen a single life, and vowed chastity, retiring into 
wildernesses and monasteries, the better to preserve vir- 
ginity, under great austerities. Tigers and lions have 
laid aside their fury, when let loose for the execution of 
virgins; fiery flames, burning furnaces, boiling cal- 
drons, have lost their heat to recommend virginity. How 
often, and with what constancy, have tender virgins 
stood, in defiance of whips, racks, and death itself, to de- 
fend their chastity ? An Agnes, a Catherine, a I^ucy^ 
can show you their palms, their blood and wounds, un- 
dergone on this account. Chastity is still on the same 
value, and those who will preserve it must be much in 
prayer, fasting, retirement, abstain not only from all ex- 
terior allurements to impurity, but must sincerely re- 
nounce all inward affections or desires thereof, and fly 
occasions that way tending : Such are not only idle €om- 



S24 



GOSPEL DIRECTIONS. 



[part III. 



pany, lewd discourses, songs, romances, dissolute sports, 
balls, plays, dances, public meetings, or what else foments 
sensuality, but even the vanity, bravery, and curiosity 
of the world. " All that is in the world is the concupis- 
cence of the flesh, and the concupiscence of the eyes, and 
pride of hfe," &c. 1 John ii. 16. " They that are Christ's, 
have crucified their flesh, with the vices and concupis- 
cences," Gal. V. 24, 



CHAP. X. 

SOME GOSPEL DIRECTIONS FOR PEOPLE OF THE WORLD, 
WHETHER IN A SINGLE OR MARRIED STATE. 

1 (1 '\^/'^^^'^ ^ world loves and folloivs 7 A. 

'11 It is all in favour of vanity, ambition, sloth, 
idleness, intemperance, sensuality, concupiscence, covet- 
ousness, envy, passion, revenge, &c., all contrary to the 
gospel, and what all Christians are commanded to fly. 
" Be not conformed to this world, but be reformed to the 
newness of your mind," Rom. xii. 2. " Know ye not 
that the friendship of this world is made an enemy of 
God ? Whosoever, therefore, will be a friend of this 
world, is made an enemy of God," James iv. 4. " Love 
not the world, nor these things that are in the world ; if 
any man love the world, the charity of the Father is not 
in him, because all that is in the world, is the concupis- 
cence of the flesh, and the concupiscence of the eyes and 
pride of life, which is not of the Father, but is of the 
world," 1 John ii. 15, (fcc. " If the world hate you, 
know that it hated me before you : if you had been of 
the world, the world would love its own ; but you are 
not of the world, therefore the world hates you," John 
XV. 18. Which may sufiice to show how the " whole 
world is set in wickedness," 1 John v. 19 ; how the ways 
of the world are not the ways of God ; how if you follow 
the world and its maxims, you forsake God, the exam- 
pies, life, and maxims of Christ ; you forsake your bap- 
tismal vows made at the font, where, in the presence of 



CHAP. X.] 



OF BEHAVIOUR, &C. 



225 



God, angels, and men, you solemnly renounce the devil, 
all his works and pomps, all the devil's solicitations, all 
sin, and the occasion thereof, all unlawful pleasures, de- 
lights, vanities, riches, honours, grandeurs of this life, 
with promise to embrace the humility, poverty, patience, 
and cross of Christ, who says, " If any will come after 
me, let him take up his cross daily, and follow me," 
Luke ix. 23. 

2. Q. What directions does the gospel give for those 
who live in the world, as to conversation, behaviour, (^c. ? 
A, It requires that all our conversation, words, actionSj 
behaviour, <fec. be always to the edification of our neigh- 
bour, with regard therein chiefly for God : As he " who 
has called you is holy, so be you holy in all your con- 
versation, because it is written you shall be holy, because 
I am holy," 1 Pet. i. 15. " Let all things be done to 
edification," 1 Cor. xiv. 26. " So let your light shine 
before men, that they may see your good works, and 
glorify your Father who is in heaven," Mat. v. 17. " Let 
us follow what appertciins to peace : and what is of edi- 
fication let us keep one towards another," Rom. xiv. 19. 
" Let every one of you please his neighbour unto good, 
to his edification," Rom. xv. 2. " Do all things to the 
glory of God ; be without offence to the Jews, and to the 
Gentiles, and to the Church of God," &c. 1 Cor. x. 41. 
" Admonish the unquiet, comfort the weak-minded, bear 
up the weak, be patient to all, &c. see that none render 
evil for evil to any man, but follow always that which is 
good towards each other, and towards all," <fec. " Ab- 
stain from all appearances of evil," 1 Thes. v. 14, (fee. 
"Honour all men, love the brotherhood, fear God, honour 
the king," 1 Pet. ii. 17. " Converse ye worthy of the 
gospel of Christ," Phil. i. 26. " With all men follow peace 
and holiness, without which no man shall see God," 
Heb, xii. 14. " Walk with wisdom towards them that 
are without, redeeming time, <fec. Let your talk be al- 
ways with grace, seasoned with salt, that you may know 
how to answer every man," Col. iv. 5, &c. " Let all 
bitterness, and anger, and indignation, and clamour, and 
blasphemy, be taken away from you, with all malice, and 
be kind to one another, merciful, forgiving one another, 



226 



OF TIME; 



[part III. 



even as God in Christ has forgiven you," Eph. iv. 31, 
<&,c. " Speak not evil of one another, brethren ; he that 
speaks evil of his brother, and judges his brother, speaks 
evil of the law, and judges the law," Jam. iv. 11. He 
that will have life, and see good days, let him refrain his 
tongue from evil, and his lips that they speak not gnile," 
1 Pet. iii. 10. " Every idle word that men shall speak, 
they shall give an acconnt thereof in the day of judg- 
ment, for by thy words thou shalt be justified, and by 
thy words thou shalt be condemned," Matt. xii. 36. 
" Therefore I beseech you that you walk worthy of the 
vocation wherein you are called, with all humility and 
mildness, with patience, supporting one another in cha- 
rity, careful to keep the unity of the spirit in the bond of 
peace," Eph. iv. 1, <fec. Fly evil company — " Evil com- 
munications corrupt good manners," 1 Cor. xv. 23. "See, 
therefore, brethren, how circumspectly you walk, not as 
unwise, but as wise, redeeming time, because the days 
are evil," Eph. v. 15. 

3. Q.. How must those loho live in the world spend 
their time ?- A, With regard always to God, who as he 
has made every one to love and serve him in this life, 
that he may enjoy him in the life to come ; so, who ex- 
pects to be saved, ought daily and duly to serve him, to 
labour, and not be idle, or incur the reproof of an idle 
servant. " Why stand ye here all the day idle," Matt. 
XX. 6. " Man's life upon earth is a warfare, and his 
days as the days of a hired man," Job vii. 1. If in the 
state of innocency " our Lord took man, and put him in 
the paradise of pleasures to work and keep it," Gen. ii. 
15, how much more ought man to labour after his pre- 
varication, after God's sentence, " Cursed is the earth in 
thy work, with much toiling shalt thou eat thereof all 
the days of thy life," <fcc. " In the sweat of thy face 
thou shalt eat bread till thou return to earth," (fee. Gen. 
iii. 17. " By many tribulations we must enter into the 
kingdom of God," Acts xiv. 21. " Strive to enter at the 
narrow gate," Luke xiii. 25. " Enter ye by the narrow 
gate, because broad is the gate and large is the way that 
leads to perdition, and many there be that enter by it. 
How narrow is the gate, and strait is the way that leads 



CHAP. X.] 



OF RECREATIONSj &C. 



227 



♦o life, and few there are that find it," Matt. vii. 13, See, 
^ Whatever thy hand is able to do, work it instantly,'' 
Eccl. ix. 10. " Delay not to be converted to our Lord^ 
and defer not from day to day, for his wrath shall come 
suddenly, and in the time of vengeance he will destroy 
thee," Eccl. v. 8. " Now the axe is put to the root of the 
trees, every tree therefore that doth not yield good fruit, 
shall be cut down and cast into the fire," Matt. iii. 8, re- 
membering, that unless you do penance, you shall all 
likewise perish," Luke xiii. 3. The laborious, painfuL 
and penitential life of Christ, of his apostles and follow- 
ers, might sufficiently convince such as waste or spend 
their time with regard only to their own humour, fancy^ 
passion, (fee, without any regard to God's laws, of the 
ill state of their souls, and move them to do all their 
works in the spirit of penance, lest they be for ever ex- 
cluded with the foolish virgins, and cast into utter dark- 
ness with the unprofitable servant, Matt. xxv. " Doing 
good let us not fail, for in due time we shall reap, not 
failing, therefore, while we have time let us work good 
to all, but especially to the domestics of faith," Gal. vi, 
9, (fee. Let every one say with Christ, I must work 
the works of him that sent me, while it is day ; the night 
cometh when no man can work," John ix. 4. " Blessed 
are those servants whom the Lord when he comes shall 
find watching," Luke xii. 37. " Watch, therefore, be- 
cause ye know not the day nor the hour," Matt. xxv. 13, 
" Whether, therefore, 3/ou eat or drink, or whatsoever 
you do, do all to the glory of God," 1 Cor. x. 31, which 
will make you happy. 

4. d. Is no time 'permitted for diversions, sports j 
recreations, ^c. ? A. Yes, provided they be innocent, 
and no ways dangerous and unlawful, directed also to 
a lawfiil end, as for health, or necessary recruits of the 
spirit, to better enable us to do our duties to God and our 
neighbour ; moderation, fi.t times, and circumstances be- 
ing observed therein, we must, notwithstanding, beware 
of giving too much way to any sort of recreation how 
innocent soever, and not set our hearts thereon, nor upon 
any worldly satisfactions how lawful soever, using them 
always so, as that we can, when we please, abstain from 



228 



OF RECREATIONS, &C. 



[part III, 



them without trouble, leaving the possession of our hearts 
always to God. " Son, give me thy heart, and let thy 
eyes keep my ways," Prov. xviii. 26. It is just that God^ 
who is beloved above all things, should have the prefer- 
ence. " This, therefore, I say, brethren, the time is 
short, it remains that they also who have wives be as 
though they had not, and they that weep as though they 
weep not, and they that rejoice as though they rejoiced 
not, and they that buy as though they possessed not, and 
they that use this world as though they used it not," 
&c. 1 Cor. vii. 2, 9, <fec. " Set your affection on things 
above, not on earthly things," Col. iii. 2. " Strive to en- 
ter by the narrow gate," Luke xiii. 24. Let us always re- 
member, that we are the disciples of Jesus Christ, that it 
is a shame for such to seek to be covered with roses, 
while our head, Christ Jesus, is crowned with thornSj 
that we are to take up our cross daily, and follow Christ, 
zealously observing his laws, life, doctrine, and example, 
which will condemn those who make pleasure and diver- 
sion their main business, who spend so much time therein 
as brings them to neglect their soul's concern, who keep 
ill company, ill hours, and hazard too much thereby, who 
use fraud to their neighbour's loss, in gaming, or draw 
unexperienced persons to venture more than is fitting, 
which is no better than cheating ; who frequent such 
diversions as are dangerous, and accompanied with great 
temptation, as balls, plays, and public assemblies, where 
men and women meet, and entertain one another with 
great liberty, which softens the soul, and opens the heart 
to various temptations, where much time is lost, and 
more money spent in a day, than is given to the poor in 
a whole year. From these meetings of youth, few de- 
part without defiled souls. Luxury, vanity, foolish ex- 
pense, masking, good cheer, night assem.blies, youth, 
love, liberty, &c. are as dangerous counsellors of wis- 
dom as teachers of modesty, and from which it is easier 
to abstain than to use them well. " Broad is the gate, 
and large is the way that leads to perdition," Matt. vii. 
12, &c. 

Comedies and stage plays are most zealously decried 
by the holy fathers, as most deingerous spectacles to cor- 



CHAP. X.] OF RECREATIONS, &C. 



229 



rupt innocency ; no less dangerous are play-bodks, ro- 
mances, and others of that kind, to youth, which only 
serve to instil into the reader the spirit of the world, and 
ruin in them the spirit of Jesus Christ, to teach them the 
tricks and vanities of worldlings, and extinguish in them 
the seeds of heavenly virtues. The pretence of learning 
from them wit, eloquence, or purity of language, will not 
excuse them, if in the search thereof they defile their 
souls. 

Worldly songs are as equally poisonous, which bring 
into the imagination such unbecoming ideas, as often 
raise irregular passions, and wound both purity, charity, 
and justice. Who learn, or would have children to learn 
songs, let them be such as are instructive in piety and 
devotion, and lead men's minds not to what worldlings 
love and follow, but to heaven and heavenly things, 
whither our hearts should be always tending. "Be 
filled with the spirit, speaking to yourself psalms, and 
hymns, and spiritual songs, singing and making melody 
in your hearts to our Lord," Eph. v. 18, &c. And not 
live as worldlings do, as if the measure of life was in 
their own hands, and could command the grace of a true 
conversion whenever they pleased. 
20 



PART IV. 



OF PRAYER, CONFORMABLE TO THE PRECEDENT 
INSTRUCTIONS AND ANCIENT PRACTICE OF THE 
CHURCH. ^ 



THE wise man will searcn out the wisdom of all the 
ancients, 6cc. He will give his heart to watch early 
unto our Lord that made him, and he will pray in the 
sight of the Highest. He will open his mouth in prayer, 
and will intreat for his sins, &c. Eccl. xxxix. 1, &c. 

" In the multitude of thy mercy I will enter into thy 
house, I will adore at thy holy temple in thy fear," Psalm 
V. 8. 

" Lord, shew me thy ways, and teach me thy paths ; 
direct me in thy truth, and teach me," Ps. xxiv. 4. 

That we may know and do the will of God, that we 
may receive grace to observe God's law, and so save our 
souls, should be the end of our prayers, v^hich should be 
frequent, having always need of God's assistance in re- 
spect of whatever we do or suffer in this life. 

1. Q,. What is prayer 7 A. It is a hearty request, a 
liumble supplication to God for all such things as are 
necessary, or conducing to the salvation of souls. It is 
the cry of the heart to God, sensible of its great misery, 
and earnestly desirous to be delivered from it. "Be 
urgent in prayer, watching therein," &c. Col. v. 2. 

2. Q.. %Vhy is frayer necessary 7 A. Because it is 
a necessary means appointed by God for obtaining his 
grace, for the relief of our necessities, both in preventing 
and removing evils, and obtaining all good : " In every 
thing by prayer and supplication, with thanksgiving, let 
our request be made known to God," Phil. iv. 6. " Pray 
without intermission ; in all things give thanks, for this 
is the will of God, in Christ Jesus, in all of you," 1 Thes. 



PART IV.] 



OF PRAYER. 



231 



V. 17, who declares, " Without me you can do nothing," 
John XV. 5. " That we are not sufficient even to think 
any thing of ourselves as of ourselves, but our sufficien- 
cy is of God," 2 Cor. iii. 5. " That every best and per- 
fect gift is from above, descending from the Father of 
lights," James i. 17. " That it is God that works in you 
both to will and to accomplish," Phil. ii. 13. " So it be- 
hooves us always to pray and not be weary," Luke xviii. 
1. " Praying always] with all prayer and supplication in 
spirit, and watching therein with all perseverance," Eph. 
vi. 18, <fcc. Who makes the law of God the rule of his 
life, as all ought to do who strictly observe his order and 
discipline, who undertake nothing but in his name, and 
concludes all to him with thanksgiving, may truly be 
said to pray always, and be comforted therein. 

3. Q.. Hoio is prayer divided ^ A. Into vocal and 
mental ; vocal is when we recite by words any prayers, 
— mental consists in meditating on the great truths and 
mysteries of our salvation ; accordingly meditation is an 
interior conversing with God, a serious reflection upon 
the maxims of the gospel, upon the great and saving 
truths of our faith, upon our duties towards God, upon 
the best means that may facilitate and secure our happi- 
ness, or upon the obstacles that may retard or hinder our 
eternal felicity. The principal end of our meditation 
should be to raise in our hearts holy desires, ardent af- 
fections, and good resolutions, to keep our soul duly 
united to God, who communicates himself and his graces 
to us by vocal or mental prayer in such proportion as we 
give ourselves to him, whose " delights are to be with 
the children of men," Prov. viii. 31. 

Subjects for meditation may be God's power, goodness, 
justice, mercy, or any other of his perfections, God's 
benefits to us, as our creation, conservation, redemption, 
vocation to Christianity, the grace of justification, the 
particular benefits we have and daily receive from him, 
our own wretchedness and ingratitude to God, &c. The 
birth, life, actions, miracles, passion, death, resurrection, 
ascension, &c. of Jesus Christ. Item. Death, judgment, 
hell, and heaven : sin in general, our sins in particular, 
the damages of sin. &c. Faith, hope, charity, the love 



232 



OF PRAYER. 



[part IV 



of God and our neighbour, patience, humility, or any- 
other necessary virtue, any of the eight beatitudes, the 
articles of the Creed, the ten commandments, or the pe- 
titions of the Pater Noster, taking one at a time, &c. 

Having placed ourselves in the presence of God, 
having chosen the subject of our meditation, having 
ruminated thereon, and raised in oar souls such holy 
affections and pious motions as may give a disgust to 
all the things of this world, and create an ardent desire 
for those that are eternal, having closely united our souls 
to God, we are to conclude with good resolutions, or 
continuing united to God, with thanksgiving and prayer 
for heavenly blessings. 

4. Q,. JVhat things may we lawfully fray for 7 A. 
1. That God may be glorified by our eternal happiness 
in the enjoyment of him who is our chief and sovereign 
good. 2. That God may bestow upon us all those tem- 
poral goods of body, mind, or fortune, which are needful 
or useful to that great and glorious end, in such a degree 
and measure as his Virisdom sees best for us. " Seek first 
the kingdom of God and his justice, and all these things 
shall be added to you," Matt. vi. 33. 

5. Q,. How must we pray for obtaining God^s grace 
and blessings upon us 7 A. Before prayer prepare thy 
soul that thou be not as a man that tempts God, Eccles. 
xxviii. 23, whereby we are minded to go to prayer with 
due dispositions. 1. With a lively faith, that if we ask 
as we ought, God will grant our requests, or what is 
better : " I say to you, all things whatsoever you ask 
when you pray, believe that you shall receive, and they 
shall come unto you," Mark xi. 24. " But let him ask 
in faith, nothing doubting," James i. 6. 2. With a firm 
hope and confidence in God, that he will grant our re- 
quest, if he think it fit for us. " Let us, therefore, go 
with confidence to the throne of grace, that we may 
obtain mercy, and find grace in seasonable aid," Heb. iv. 
16. 3. With detestation of all sin, and firm purpose of 
keeping all God's commands. " We know God doth not 
hear sinners, but if any be a worshipper of God, and 
doth his will, he hears him," John ix. 31. " If you abide 
in me, and my words abide in you, you shall ask what 



FART IV.] 



OF PRAYER. 



233 



you will, and it shall be done to you," Jotin xv. 7. 4. With 
an humble and contrite heart. " Thou wilt not despise, 

God, a contrite and humble heart," Ps. i. 19. " The 
prayer of the humble shall penetrate the clouds," Eccl. 
XXXV. 19. " God resists the proud, but gives grace to the 
humble," James iv. 6, as appears by the prayers of the 
^- pharisee and publican," Luke xviii. 11, &c. 5. With 
pardon for injuries. " When thou shalt stand to pray, for- 
2;ive if you have ought against any," &c. Mark xi. 25. 
" Forgive us, &c. as we forgive them," &c. 6. With 
a resigned will to God. " Not mine, but thy will be 
dons," Luke xxii. 42. 7. With attention, fervour, and 
perseverance. "Be instant in prayer, watching in it, 
in thanksgiving," Ool. iv. 2. Praying thus, with a live- 
ly faith, firm hope, ardent charity, with an humble 
and contrite heart, with sorrow for our sins, with a 
resigned will to God, with attention, fervour, devotion, 
and perseverance, we may confide, "That whatso- 
ever we shall ask according to his will, he hears us," 

1 John V. 14. But for want of due dispositions, " We 
ask, and do not receive, because we ask amiss," Jas. 
iv. 3. 

6. Q.. Which is the best of jyr ay crs 7 A. That made 
by our Lord Jesus Christ, Matt, vi. 9, &c. where, in se- 
ven short petitions, is comprehended all we can ask and 
hope for, where we are directed how to pray, and what 
to ask, under a set form of prayer, by our heavenly 
Master. 

Our Father %cho art in heaven^ is a comfortable exor- 
dium to raise our thoughts from earth to heaven, and 
encourage our hopes of obtaining what we want, and 
beg of our heavenly Father, whose tenderness and kind- 
ness will not fail to help us, if we will but help ourvselves, 
and like good children made to his image and likeness, 
and adopted such into his inheritance by mediation ojf 
his only Son, will have recourse by humble prayer to 
Him our heavenly Father (who though everywhere) is 
said to be in heaven^ by a peculiar manner displaying 
his glory to the blessed, where our hearts and affections 
should be, especially in time of prayer. 

Halloiced he thy name, is th^ first petition, whereby 
20* 



234 



OF PRAYER. 



[part it. 



is expressed the chief desire we ought to have for the 
increase of God's glory, desiring that God may be rightly 
known, praised, served, and honoured by all, that all 
may labour to be " perfect, even as our Father in heaven 
is perfect," Matt. v. 48. That all may be " followers of 
God as his dearest children," Eph. v. 1. That all the 
world, by seeing each others good works, may glorify 
our Father who is in heaven, Matt. v. 17. 

They say this petition ill who dishonour God by blas- 
pheming, cursing, swearing, lying, scurrilous discourse, 
or any sinful thought, word, or action. 

Thy kingdom come^ is the second petition, whereby 
we beg of our heavenly Father, that he reigning in our 
hearts, and we rendering all duty and homage to him, 
may find an end of our miseries in this life, and arrive 
when he pleases to his heavenly kingdom. 

They say this petition ill who live in any sin, which 
excludes from heaven. 

Thy will he done on earth as it is in heaven^ is the 
third petition, whereby we beg that God would give us 
a will in all things conformable to His, and that we may 
be as ready and willing here to execute his commands, 
as are the saints in heaven. 

They say this petition ill who seek wholly their own 
will, and will not conform their's to God's will, and to 
the observance of his commands. 

Give us this day our daily bread, is the fourth peti- 
tion, whereby we beg of God all necessaries both for 
soul and body. 

They say this petition ill who ascribe their temporal 
goods and blessings not to God's special bounty and gift, 
but to their own industry ; as also who neglect to fre- 
quent God's sacraments and service, which be the ne- 
cessary food for our souls. 

Forgive us our trespasses, as ive forgive them thai 
trespass against us, is the fifth petition, whereby we 
beseech God to forgive us our sins, and the punishment 
due thereto, as we forgive them who offend us. 

They say this petition ill, who bear hatred, and will 
not forgive their enemies freely from their heart. 

And lead us not into temptation, is the sixth petition, 



PART IV.] 



OF PRAYER. 



235 



whereby we beseech God not to permit us to be tempted 
above our strength, but to give us grace to vanquish all 
temptations, against which we must always have re- 
course to prayer, and repose our thoughts in the bleeding 
wounds of Jesus Christ. 

They say this petition ill who voluntarily put them- 
selves into the occasion of sin, and wilfully expose them- 
selves to temptations. 

Temptations are almost infinite, and unavoidable in 
this life. Our Saviour, his apostles, and the greatest 
saints have been liable thereto. The true servants of 
God are often the most tempted, which God permits for 
the exercise of their virtue, for the proof of their fideli- 
ty, for their gaining the crown of glory, and to keep them 
humble, and in a due dependence on him. " Blessed is 
the man that suffers temptation, for when he has been 
proved, he shall receive the crown of life which God 
has promised to them that love him," James i. 12. "Who 
shall overcome, I will give him to sit with me on my 
throne," Apoc. iii. 21. A great encouragement to resist 
temptations, the yielding to which is the ruin of souls, 
whilst the constant resisting them will make us happy. 
"He shall not be crowned unless he lawfully fight," 
2 Tim. ii. 5. We must win the crown before we wear 
it, and fight for it before we win it, by resisting our cor- 
rupt inclinations and the devil's wicked suggestions, 
who goes about as a roaring lion, seeking whom he may 
devour, whom resist, strong in faith, 1 Pet. v. 9. Who 
at times tempts us by inward suggestions of evil thoughts, 
which represent the charms of honour, gain, or pleasure, 
and increase the eager inclination of pleasing our hu- 
mour in the thought, the wish, the hope, or the enjoy- 
ment of them ; who at other times tempts us by outward 
solicitations, representing occasions which provoke us, 
or opportunities which invite us to pursue the satisfaction 
to which our humour leads us in defiance of our duty. 
" So let no man, when he is tempted, say he is tempted 
of God, for God is not a tempter of evils, and he tempts 
no man, but every man is tempted by his own concupi- 
scence," James i. 13, &c. By his own lust and corrupt 
inclination, whereof God is not the author (having ere- 



236 



OF PRAYER. 



[part IV. 



ated man upright, sound, perfect, and without corrup- 
tion) but man himself, who by his own fault fell into this 
miserable weakness. Neither does God sugo;est ill 
thoughts to inflame our inclinations, which tempt us, 
but on the contrary, inspires us with good thoughts to 
help us to resist and overcome them. Neither doth God 
obhge us to put ourselves in any occasions which are 
difficult and dangerous, but when he takes a tender care 
of giving us more grace, wliich bears proportion with 
them, and enables us to overcome them if we please. If 
he permits us to be tempted, it is not with design to 
make us offend him, but to show the s^reat power of his 
grace. He never tempts the weakness of his children to 
ruin them, but only tries the virtue of his saints for his 
own greater glory and their greater good. •'• God is 
faithful, and will not suffer you to be tempted above 
what you are able," 1 Cor. x. 13. Provided we be 
faithful to him, seek his protection by earnest prayer, fly, 
as much as in us lies, all near occasions of dangerous 
temptations, from a true sense of our own weakness, 
withstand vigorously their first beginnings, refuse all 
consent thereto, all stay or dalliance therein, by unne- 
cessary looking them in the face, by needless disputing 
with them, and giving thereby the devil an advantage. 
" Resist the devil, and he will flee from you ; approach 
to God, and he will approach to you," James iv. 7. Put 
on the armour of God, that you may withstand the devil's 
deceits," Eph. vi. 11. In all dangerous temptations, 
especially of impurity, prayer and a livel^^ flexing our 
thoughts in the bleeding wounds of Christ, will be our 
best "shelter. Our Lord knows how to deliver the 
godly out of temptation, and reserve the unjust unto 
the day of judgment to be tormented, but chiefly them 
that walk after the flesh in the lust of uncleanness " &c. 
2 Pet. h. 9, &c. " Watch and pray, that you enter not 
into temptation," Matt. xxvi. 41. Yield not unto the 
devil," Eph. iv. 27. 

But deliver us from evil, is the seventh petition, where- 
by we beseech God to deliver us from the miseries of 
this life, and chiefly from the punishments of the life to 
come. 



PART IV.] 



OF PRAYER. 



237 



They say this petition ill who by their sins draw 
punishments upon themselves in this life, and labour not 
to avoid the evils of the next, by leading a true Christian 
life. 

7. Q.. Why^ after our Lord^s prayer, is added the 
salutation of our Lady 7 A. That by her intercession, 
joined with our's, to her only Son, we may obtain more 
effectually what we ask in our Lord's Prayer. 

Hail, Mary ! full of grace, our Lord is loith thee. 
Blessed art thou amongst vwmeri, and blessed is the 
fruit of thy womb, (Jesus.) These being the words of 
the angel and Elizabeth, Luke i. 28, 42. The Church 
adds thereto. Holy Mary, mother of God, pray for us 
sinners nou), and at the hour of our death. Amen. 
Whereby we beseech her to pray for, and with us, to 
her only Son Christ Jesus, by whose merits we hope for 
salvation. 

Great are the addresses, praises, and prayers of the fa- 
thers, to the Virgin Mary ; yet all come short of the 
angel's and St. Elizabeths salutation, which might con- 
found" all who speak contemptibly of her. 

8. d. What farther directions give you to all sorts 
of persons about prayer ? A. All should look upon 
prayer as a most strict, necessary, and incumbent duty ; 
for as God is our sovereign Lord, without whose assist- 
ance we can do nothing ; and as he is our beginning 
and last end, we should always honour, praise, and glo- 
rify him in all our actions, without omitting, either at 
night or morning, to give him due thanks for all his 
blessings, mercies, and benefits bestowed upon us and 
all mankind, to beg pardon for all our sins, with grace 
to avoid them and the occasions thereof, and implore 
his divine assistance for all necessaries both to soul and 
body. 

Commending therefore ourselves, and all our concerns, 
to his Divine protection, let as never venture on the 
dano^ers, either of day or night, without first begging his 
safeguard ; and surely did we rightly weigh how much 
it is our advantage to perform well this duty of prayer, 
we should think it wisdom to be as prompt as we are 
ordinarily slack therein seeing we cannot expect to ob= 



238 



MORNING PRAYERS. 



[part IV. 



tain the blessings we desire, nor shun the evils we fear, 
unless we daily frequent prayers, — the saint's delight and 
sinner's refuge. 



MORNING EXERCISES. 

At wakings let us raise our hearts to God, 
sayings 

LORD as thou has awaked my body from sleep, so by 
thy holy grace awaken my soul from sin, and make 
me this day, and all the rest of my life, so to walk before 
thee, that when the last trumpet shall awaken me out of 
my grave, I may rise to immortal life and happiness. ' 

" Illuminate my eyes, O Lord, that I never sleep in 
death. Jest any time my enemy say, I have prevailed 
against him," Psal. xiii, " It is now the hour for us to 
rise from sleep, for our salvation is nearer than we be- 
lieved ; the night is past and the day approaches ; let us, 
therefore, cast oif the works of darkness, and put on the 
armour of light," Rom. xiii. "Rise, thou that sleepest, 
and rise from the dead, and Christ will illuminate thee," 
Eph. V. 14. " Praise our Lord, my soul, and all that is 
within me, his holy name," Psal. cii. L 

Every morning at rising it would be profitable to re- 
flect, that we have on that, and every day, a God to 
glorify, Jesus Christ to imitate, the blessed' Virgin, the 
saints and angels, to invocate, our souls to save, our 
bodies to mortify, virtues to acquire, sins to satisfy for, 
heaven to seek after, hell to fly, eternity to meditate on, 
time to manage, temptations to resist, the devil to fight 
against, our neighbour to edify, passions to subdue, the 
world to fly, and perchance death and judgment to un- 
dergo, knowing that who has given the morning, has 
not promised life till evening. 

In the name of our Lord Jesus Christ crucified, I arise ; 
may he bless me, govern me, keep me, and confirm me in 
all holy desires and good works, this day, and evermore, 
and after this life, bring me to everlasting happiness. 
Amen, 



PART IV.J 



MORNING PRAYERS. 



239 



In apparelling^ say, 
O merciful God. root out of my heart all inordinate 
affections, all pride and vanity, and clothing me with 
the gifts of the Holy Ghost, with all graces and necessa- 
ry virtues, bring me to a true contempt of all earthly 
things, and only to make \ise of them the better to serve, 
praise, and glorify thee. 

Li washing thy hanas, mouth, eyes, S^c. say, 
O sweet Jesus, who has so loved us as to wash our 
sins with thy precious blood, grant, I beseech thee, that 
my hands, mouth, eyes, &c. being cleansed from all sin- 
ful communication, may be always rightly employed in 
thy holy service. 

Let my hands and feet be always employed according 
to thy holy commands ; let my mouth never open but 
with due regard to thee, for thy praise, and benefit of 
others ; let my eyes never lead me out of thy paths, but 
guide me in the ways of my salvation. 

When dressed, kneeling, say, 

In the name of the Father, and of the Son, and of the 
Holy Ghost. Amen. Blessed be the holy and undivided 
Trinity, now and for evermore. Amen. 

Open my mouth, O Lord, to bless, praise, and glorify 
thy holy name ; cleanse my heart from all vain, per- 
verse, and evil thoughts ; enlighten my understanding, 
inflame my affection, that I may worthily, attentively, 
and devoutly perform my prayers, and deserve to be 
heard before thy divine Majesty. 

Lord, in union with that divine intention, thou didst 
on earth perforrh praises to God, these prayers I address 
to thee. 

O God, who hast ordained prayer for our help, and 
commanded us to pray, prepare, I beseech thee, my heart, 
that I may perform this exercise in such manner as may 
be acceptable to thee, and effectual for obtaining all that 
grace which thou knowest to be necessary for me. 

Let me not, as formerly, perform my prayers careless- 
ly^ without a due sense of thy holy presence, without a 



240 



MORNING PRAYERS. [PART IV. 



due reverence, affection, and devotion : may I never en- 
tertain any other thought but what tends to thy honour, 
and my soul's good ; may I ever rem^ember that I am 
before my God, as a criminal before my exasperated 
judge, before him who has power to cast down to hell, 
and to raise to life eternal : before him who punishes his 
despisers with everlasting confusion, and offers himself 
to be their everlasting inheritance, who seek him with 
an humble and contrite heart. Lord, whenever I pray, 
let it be with a heart sensible of my iniquity, solicitous 
to be truly converted, and humbly suing for mercy to 
the God of mercy. 

Come, O Holy Ghost, replenish the hearts of the faith- 
ful, and kindle the fire of thy divine love in us, that we 
may serve thee with an inflamed heart, and always do 
what is most agreeable to thee. 

Prevent, we beseech thee, O Lord, our actions, by thy 
holy inspirations, and carry them on by thy gracious 
assistance, that every prayer and work of ours may begin 
always from thee, and by thee be happily ended. 

For all necessaries, both of soul and body, I will now 
pray, as Jesus Christ has taught me. 

Our Father, who art in heaven, hallowed be thy name ; 
thy kingdom come ; thy wiJl be done on earth as it is in 
heaven ; give us, this day, our daily bread ; and forgive 
us our trespasses, as we forgive them that trespass 
£ig*ainst us ; and lead us not into temptation, but deliver 
us from evil. Amen. Matt. vi. 9, &c. 

I will salute the mother of God with the angel's salu- 
tation, desiring her prayers for me. 

Hail, Mary^ full of grace, our Lord is with thee, bless- 
ed art thou amongst women, and blessed is the fruit of 
thy womb, Jesus. Holy Mary^ mother of God, pray for 
us sinners, now, and in the hour of our death. Ameyi. 

I will profess my faith, as taught by the apostles. 

I believe in God the Father. &c. as before recited. 

I most humbly thank my Redeemer, Jesus Christ, for 
instituting and leaving^ for the faithful, the seven sacra- 
ments, whereby God's s^races are communicated to the 
worthy receivers, viz. baptism confirmation, eucharist, 
penance, extreme unction, holy order, and matrimony. 



PART IV.] 



MORNING PRAYERS. 



241 



T firmly purpose to keep all God's commandments, 
which, in short, I here recite, with application to myself. 

O, most holy Trinity, thou art my God. 

I will have no other gods before thee. I will not take 
thy holy name in vain. I will remember to keep holy 
the sabbath day. I will honour my father and my 
mother. I will not kill. I will not commit adultery. 
I will not steal. I will not bear false witness against my 
neighbour. I will not covet my neighbour's wife. I 
will not covet my neighbour's goods, nor any thing that 
belongs to him. 

This da^^, and evermore, grant I may truly profess, 
and duly exercise the three theological virtues of faith, 
hope, and charity ; as also the four cardinal virtues of 
prudence, justice, fortitude, and temperance. Vouchsafe 
me the seven gifts of the Holy Ghost, wisdom, under- 
standing, council, fortitude, knowledge, piety, and the 
fear of our Lord ; likewise, the twelve fruits of the Holy 
Ghost, charity, joy, peace, patience, benignity, goodness, 
longanimity, mildness, faith, modesty, continency, and 
chastity. 

May I never omit the corporal works of mercy when 
I shall be able to perform them, as to feed the hungry, 
to give drink to the thirsty, to clothe the naked, to visit 
and ransom captives, and harbour the harbourless, to 
visit the sick, and to bury the dead. 

May I never neglect the seven spiritual works of 
mercy, as to admonish sinners, to instruct the ignorant, 
to council the doubtful, to comfort the ,^filicted, to for- 
give offences, to bear patiently the troublesome, to pray 
for the quick and the dead. 

I will recite the eight beatitudes, being so many steps 
to heaven, " Blessed are the poor," &c. as before recited 

I will daily bless God for cleansing me by baptism 
from original sin, and beseech him to preserve me from ail 
actual sin, as well venal as mortal, whether of commis- 
sion or omission. From the sins against the Holy Ghost, 
as presumption of God's mercy, despair, impugning the 
known truth, envy at another's spiritual good, obstinacy 
in sin, and final impenitence. From the sins crying to 
heaven for vengeance, as wilful murder, sin of Sodom op- 
21 



242 



MORNING PRAYERS. 



[part IV. 



pression of the poor, den-auding workmen of their wages. 
From being accessary to another's sin, either by counsel, 
by command, consent, provocation, by partaking in the 
fact, by silence, or by defence of the ill done. From the 
seven deadly sins of pride, covetousness, anger, lust, 
gluttony, envy, sloth, and all other grievous sins, from 
vdiich, O Lord, deliver me. 

With humble and contrite heart, I bewail all my past 
offences, for having offended so good a God. I resolve, 
by thy divine assistance, to amend my life, and with 
hopes of pardon in the bitterness of my soul. 

I confess to Almighty God, to the blessed Virgin Mary, 
to blessed St. Michael^ the archangel ; to blessed St. John 
the Baptist^ to the holy apostles^ St. Peter and St. Paiil^ 
and to all the saints, that I have grievously sinned in 
thought, word, and deed, through my fault, through my 
fault, through my most grievous fault. Therefore, I 
beseech the blessed Virgin Mary^ the blessed St. Michael 
the archangel, the blessed St. Joh7i the Baptist, the holy 
apostles, St. Peter and St. Paul, and all the saints in 
heaven, to pray to God for me. 

Almighty God, have mercy on me ; and forgive me 
my sins, and bring me to everlasting life. Amen. 

Almighty God, and most merciful Lord, give me par- 
don and absolution, and remission of all my sins. Amen. 

Vouchsafe, O Lord, to keep me this day without sin ; 
be merciful to me, O Lord, be merciful to me ; let thy 
mercy be upon me, O Lord, as I have put my trust in 
thee. O Lord, hear my prayer, and let my supplication 
come to thee. 

O Lord God omnipotent, who has brought us to the 
beginning of this day, save us by thy power, this day, 
that we fall not into any sin, but that our words, thoughts, 
and deeds may proceed always to do thy justice, through 
our Lord Jesus Christ, &c. 

This day, O Lord God, King of heaven and earth, 
vouchsafe to direct and sanctify, rule and govern our 
hearts and bodies, our senses, words, and deeds, in thy 
holy law, and in the works of thy commandments, that 
here and ever, O Saviour of the world, we may deserve 
to be safe, and free by thy assistance. 



PART IV.] 



MORXIXG PRAYERS. 



243 



O eternal God, I return thee thanks for my preserva- 
tion this night, and beseech thee so to strengthen me by 
thy holy grace, that avoiding this day all whatever is 
sinful, by thaughts, words, and actions, may be wholly 
directed by thy law, and thy name be glorified in the 
beingf thou hast given. 

Grant, O Lord, I may be careful in every duty belong- 
ing to my state, that I may suffer no neglect, sloth, or 
self-love, to hinder me in the faithful discharge of what- 
ever obligations are upon me, that I may do and suffer 
all thou requirest of me, as a Christian, with a ready sub- 
mission to thy will Let it be thy mercy to me to avoid 
all occasions of sin, and resist all inclinations that lead 
to sin. Preserve me, likewise, from a.11 other misfortunes 
and ill accidents, and let not the devil in any kind have 
power over me ; and this one thing, O God, I ask of thee, 
that thou never . leave me to myself, but that by the 
help of thy grace I may live this day, and evermore, 
as a Christian, to thy glory and my own everlasting 
good- 

AVith all the faculties of my soul, may I adore, O God, 
thy sacred majesty, and exalt and praise thy holy name, 
for thy infinite blessings bestowed on me ; for electing 
me in thy love, and creating me to thine own image ; for 
redeeming me by thy only Son, and sanctifying me by 
thy Holy Spirit, for preserving me in all the changes and 
encounters of this life, and raising my thoughts to the 
hopes of a better, particularly for thy gracious protection 
from the dangers of this night, and for bringing me 
safely to the beginning of this day ; continue, O Lord, 
thy mercy unto me, and as thou hast wakened my body 
from sleep, so raise my soul from sin, that I may serve 
thee all the days of my life with a clean heart. 

Thou art my beginning and end, and therefore I de- 
sire that all I shall think, say, do, or suffer, may be di- 
rected by thee. May I undertake nothing but in com- 
pliance to thy holy will, and in all the miscarriages and 
crosses of this world, let me absolutely submit to thy 
divine pleasure, and wholly rely on thy divine provi- 
dence. Let thy blessings be upon my actions, and thy 
grace direct my intentions, that the whole course of my 



244 



MORNING PRAYERS. 



[part IV. 



life, and principal design of my heart, may always tend 
to the advancement of thy glory, the good of others, and 
the salvation of my soul. 

Lord, give me always grace to desire and seek thee, 
always to find and love thee ; preserve me always in 
the ways of peace, of doing all good, and avoiding all 
evil : Grant me true repentance, a contrite heart, a foun- 
tain of tears, and a full satisfaction for whatever I have 
oifended thee in : Remove from me all pride, vanity, and 
vain affections ; all inordinate desire of riches, all intem- 
perance in eating and drinking, all sensuality, all un- 
chaste desires, words or actions. 

I commend to thee, O Lord, my soul and body, with 
children, parents, brothers, sisters, kinsfolks, friends, bene- 
factors, and all who have commended themselves to my 
prayers, or for whom I am any way bound to pray : To 
thee I commend the holy Catholic Church, this our 
country, its government, and all our follow citizens : 
Grant, O Lord, that all may know, love, and honour 
thee ; give us thy grace, and preserve us in peace ; com- 
fort all those who live in sorrow, misery, temptation, &c. 
Forgive all our sins, and grant everlasting rest to ail 
souls in purgatory. A77ien. 

Lord, give me true repentance, pardon the sins of my 
whole life, and vouchsafe me grace always to love and 
serve thee. 

Increase my faith, increase my hope, increase my 
charity. Let thy grace always make me stedfast and 
effectual in good works, that by right faith and worthy 
works of faith, I may come, through thy mercy, to eternal 
life. Amen. 

Prayers to all Saints^ from St. Austin's Meditations, 
chap. 24. 

O all you happy saints of God, &c. I beseech you by 
your charity, being secure for yourselves, be solicitous 
for us, &c. be always mindful of us, and help us, inisera- 
ble wretches, &c. O all you troops and companies of the 
blessed, pray for us, that being assisted by your prayers 
and merits, we may deserve to arrive at the harbour of 
perpetual happiness. 



PART IV.] 



MORNING PRAYERS. 



245 



Item^ from the AOth Chapter of his Meditations. 

O holy and immaculate Mary^ Yirgiii mother of our 
Lord Jesus Christ, vouchsafe to intercede for me before 
him whose temple thou deservest to be. St. Michael^ St. 
Gabriel^ St. Raphael^ O ye holy choirs of angels, arch- 
angels, patriarchs, prophets, apostles, evangelists, martyrs, 
confessors, priests, Levites, monks, virgins, and of all 
the just, I presume to beseech you for his sake who has 
elected you, &c. that you will please to pray for me a 
poor sinner, that I may be delivered from the devil's 
jav/s and endless death. See Chap, 20. 

Let ail the saints, O Lord, every where assist us, and 
by their intercession obtain for us love and peace with 
ail, both in church and state, that we may safely arrive 
to eternal bliss. Amen. 

O God, who by a wonderful providence hast been 
pleased to appoint thy holy angels to be our guardians, 
grant to thy servants that we may be always defended 
by their protection, and come at length to have a part in 
their glory, through our Lord Jesus Christ, &c. 

O angel of God, who art my keeper by God's merciful 
appointment, illuminate, guard, rule, and govern me this 
day, in all my thoughts, words, and actions. 

A Blessing. 

The peace of our Lord Jesus Christ, the virtue of his 
sacred passion, the sign of the holy cross, the purity and 
humility of the blessed Virgin Mary^ the protection of 
the angels, and the intercession of all the saints and elect 
of God, be with me, and defend me, now, and in the hour 
of my death. Amen. 

In memory q/" Christ's birth may be said, morn, noon, 
and night, this folloicing salutation. 

The angel of God declared to Mary, and she conceiv- 
ed by the Holy Ghost. Hail Mary, &c. 

Behold the handmaid of our Lord, be it unto me ac- 
cording to thy word. Hail Mary, &c. 

And the word was made flesh, and dwelt in us. Hail 
Mary, &c. 

21* 



246 



PRAYERS FOR PARTICULARS. [PART IV. 



Pour forth, we beseech thee, O Lord, thy grace iato 
our hearts, that we to whom the incarnation of Christ 
thy soil was made known, by the message of an angel, 
may, by his passion and cross, be brought to his glorious 
resurrection through the same Christ our Lord. Amen. 

May the souls of the faithful through the mercy of 
God rest in peace. Amen. 

For a master or mistress of a family. 

I implore thy mercy, O God, for my direction, and 
help in every thing thou hast committed to my charge ; 
grant me discretion that I may discover in all things 
what is best to be done, and so manage all, according to 
the obligations thou hast laid upon me. Make me faith- 
ful in taking care of what under thee I have in charge, 
that nothing may suffer through my neglect, idleness, 
prodigality, or ill management ; let not passion have in- 
fluence in my words and actions, that I may reprove 
without anger, command without imperiousness, require 
service without cruelty, have compassion on such fail- 
ings as are rather weakness than neglect, and show a 
tenderness towards all under my charge, as knowing 
that both they and I have but one master in heaven, who, 
without respect to persons, will call all to an account. 

O Lord, let me never want thy grace to suppress all 
inclinations that lead from my duty. Let no kind of 
extravagance or excess, no sort of disorder, find encour- 
agement in my house. Make me a zealous observer 
of good discipline, and watchful against all undue liber- 
ties. Suffer me not to be unjust to any, nor connive at 
Avhat ought to be reproved. Take from me all immode- 
rate solicitude, and let no excess of worldly care take off 
my heart from my greater concern of eternity. May I 
chiefly be solicitous how to order all my concerns to thy 
honour and glory. Thy blessing I beg upon me this day 
and evermore, in all I am to do or suffer, and now I hum- 
bly offer myself and all to thy glory. Help me, O God^ 
according to my necessities now and evermore. Amen. 

For Parents. 

Assist me, O heavenly Father, in discharging my 



FART IV.] PRAYERS FOR PARTICULARS. 



247 



duty to my children ; give me that true Christian discre- 
tion, that I may see what to grant, what to deny, and let 
neither passion, ill-humour, or fondness, make me yield 
to them in any thing that will be to the prejudice of 
either soul or body ; enable me always to give them good 
examples, to preserve them from ill company, from hear- 
ing or seeing what may induce them to evil, and when 
they do amiss, to timely correct them out of love, but 
not in passion. Deliver me from all manner of prodiga- 
lity, from the love of gaming, from all intemperance, 
idleness, vanity, or any neglect or ill management that 
may hinder me from providing for their comfortable sub- 
sistence in this life, as also from preparing them for un- 
happiness, by being too solicitous to make them worldly 
great. 

Direct me, O God, in all particulars that can contri- 
bute to their Christian education, and help me to remove 
from them all that may do them hurt. Deliver me from 
all indiscreet partialities, from discouraging them, or 
showing any unreasonable uneasiness, as may put them 
upon rash methods for the remedy of the troubles they 
find at home. Be thou a father to them, and supply by 
thy goodness whatever is wanting in me ; preserve them 
against the corruption of the world, of sin, and all evil, 
and move them to all good. Deliver them from the ef- 
fects of a vain and unconstant mind, and make them 
always thy faithful children here, that they may come 
at length to that happiness which Christ has purchased 
for them. Amen. 

For Children under Parents' care. 

O heavenly Father, who commandest us to obey, love, 
respect and honour our parents, grant that I may always 
comply with this thy command, be always faithful in the 
performance of all it enjoins, and never do any thing 
contrary thereunto. 

May I ever deny myself in all lawful things to please 
my parents, and obey them in all they can justly require 
or expect from me ; let me never contradict them, or 
dispute against their proposals as to make them uneasy. 
May I always consult with them in all what belongs to 



MS PRAYERS FOR PARTICULARS. [PART IV. 

them and me ; may I never hearken to those who sug- 
gest the undervaluing or neglecting my parents' advice ; 
may I never grieve them by following ill council, ill 
company, or any evil ways ; may I always study to be 
their comfort, and so make some recompense for all their 
care, trouble, and love they have had for me ; may I 
never show any impatience at their infirmities, much 
less mock at any weakness to which they are subject. 

Direct me, O God, in every thing belonging to my 
duty, and let no change of circumstances draw me from 
it ; may I in no lawful thing whatever offend my parents 
on earth, nor displease thee, my Father, who art in 
heaven. 

For hushana or wife. 
O God, who hast ordained this state wherein I am 
engaged, give me grace to comply with all its obligations, 
and help to perform them in such a manner, that in every 
one I may show I have a faith in thee, and am not an 
unbeliever. 

Preserve my love undefiled according to thy command, 
and let the duty of love help to carry me with comfort 
through all obligations and difiiculties of my state ; give 
me discretion to manage all circumstances to the best, a 
true love for peace, and such a discreet compliance as to 
resign my own inclinations and ways for keeping it, a 
true humility and patience, that I may submit to and 
bear all in the manner the apostle requires, and furnish, 
me with all other helps, that whatever my difiiculties be, 
I may still go on with cheerfulness, satisfying the duties 
of my state, and never so far yield to any weakness, im- 
patience, or ill humour, as to weaken, much less to break 
the bond which thou hast sanctified, and cannot be dis- 
solved but by death. 

May 1 always be faithful and untired under the difii- 
culties and duties of my state, doing and suffering what- 
ever comes to my lot, with such true submission to thy 
will, that both in peace and trouble, in easy and uneasy 
ways, I may remember to make the best use of what is, 
O God, thy pleasure or permission, and in all extremes 
still labour to work out my salvation. 



PART IV.] PRAYERS FOR PARTICULARS. 



249 



For widows. 

O God, the Disposer of all things, who has been pleased 
to bring me into this state, give me grace to bear all the 
troubles of it with patience, to make use of all the ad- 
vantages of it with Christian prudence, to be a widow 
indeed, to despise all worldly comforts, to put my whole 
trust in thee, and to improve the opportunity olfered for 
securing to myself a happy eternity. 

Teach me, O God, to make the best use of the liberty 
thou hast given me, and as long as I shall abide here in 
this pilgrimage, give me grace to employ my time in such 
exercises of piety, charity, and solid devotion, as may 
engage thy mercy to me, and be most elfectual for coming 
to the possession of that happiness which I desire. 

May I ever despise the vanities of the world, and make 
some recompense for my past sins, follies, and extrava- 
gances ; may I now spend as many hours in prayers and 
good works as I have mis-spent in vanity, idleness, or 
dangerous entertainments. May I endeavour by charity 
to make amends for all that I have sinfully, idly, or pro- 
digally mis-spent, and thus recover whatever prejudice 
my soul has suffered through my fault. May I ever 
study to improve my present circumstances in order to 
eternal life ; may my loss be my advantage ; and under 
thy protection, O God, may I find greater comforts than 
what the world affords. Assist me, O my God, and let 
thy grace support me under all my weaknesses. 

For those loho live a single life. 

O blessed Redeemer, who both by thyself and apos- 
tles has recommended a single life as the most proper 
state to serve thee in without distraction, assist me with 
thy holy grace, that 1 may duly consider the advantages 
of it, and make right use of them, so as to find the good 
effects in my soul, for which thy apostles give it the pre- 
ference to all other states. 

May I always rejoice under thy blessings herein, and 
being at liberty from those great engagements which are 
attended with endless solicitude, and enslave the minds 
of men to the earth, may I make good use of this my 



250 



PRAYERS FOR PARTICULARS. [PART lY, 



privilege in seeking and serving thee with greater free- 
dom of spirit, having thee now for my spouse. 

May I not be hke one of the foohsh virgins, but witli 
the wise, wholly wait for thee. May I leave all for thee, 
may I love thee with all my heart, may I desire thee 
with all my soul, may I adore thee with all my mind, 
and serve thee with all my strength, and may I thus be- 
come holy both in body and spirit. Snpport me under 
all my weakness, defend me against all snares both of 
the devil, of the world, and of my own corruptions. 
Take from me all fondness of whatever flatters the 
senses, and let me admire nothing that is vain or 
empty. Give me a dread of all that is dangerous, and 
let the great and prevailing object of my love, aflections 
and desires, be in thee alone ; that havino: finished my 
life here in imitation of thee, I may wait on thee for ever 
in the joys of thy kins^dom. Amen. 

For such as lead an idle life. 

O God, when I consider by the eye of faith, that 
man^s life upon earth is a rear fare, and his days as 
the days of an hired man, that man is horn to labour : 
That our life ought to be a life of penance and mortifi- 
cation ; a life conformable to the life of Christ ; I am 
strangely confounded to find my life a life of idleness 
and vanity ; a life of sloth and self-love ; a life of appe- 
tite, sleep, dressing, gaming, divertisements, and unpro- 
fitable company ; a life spent in courting the world, in 
loving its ways and practices against thy commands ; and 
I should fall into utter despair, but that I know thou art 
a God of mercy, a God that wills not the death of a sin- 
ner, but that he repent and live : I therefore beseech thee 
to give me a true sorrow for all my mis-spent time ; for 
all my sinful, idle, and slothful life, and grace to satisfy 
for the same, by doing worthy fruits of penance. 

Thou hast told me, O Jesus, the lot of the unprofita- 
ble servant, of the tree found without fruit : and what 
can I expect, if I go on in the way I have lived, if I do 
not renounce all my evils, and take up my cross and fol- 
low thee ? help me, therefore, O God, in this task, and 
though rendered very difficult tlirough my own fault, yet 



PART IV.] PRAYERS FOR PARTICULARS. 251 

grant, I beseech thee, I may undertake it without delay, 
that I may begin this very day, that I may pursue it with 
resolution, carry it on with courage, and finish it with 
comfort. Let this be the effect of thy grace to change 
all my inclinations, and let me no longer have a value 
for what is vam or sinful. Let me no longer be bent 
upon what is sensual, idle, or unprofitable. Let faith 
have that continual influence upon my soul, as to repute 
the world with all its admired charms no better than 
vanity and afiiiction of spirit. Let my heart be ever 
under this conviction, that whatever I admire upon earth 
is deceitful and treacherous ; that it has no lasting being, 
passes away like a shadow, is hasting to corruption, and 
shall soon end in rottenness or dust. 

Hence, O God, instead of admiring, may I learn to 
despise what in itself is thus contemptible, endeavouring 
to correct the perverseness of my own inclinations, and 
break the force of the most violent passions : may I truly 
condemn my own folly, and be confounded to see for 
what poor things I ruin my soul, and forsake thee, my 
God. 

Ah my God ! look down upon me with the eyes of 
mercy, and enable me by thy grace to begin a new life, 
to fly all occasions of evil, to avoid ill company, and to 
choose such as may be an instruction to me in good. 
Deliver me from all lightness and inconstancy of mind, 
stand by me in resisting temptations, take from me all 
presumption in my own strength, and suffer me not 
through rashness to run into danger : and since I must 
necessarily meet with great difficulties, snares, and temp- 
tations, in what I now purpose, give me strength and 
courage according to my necessities, that through thy 
grace I may truly amend my life, and persevere to the end. 

For servajits or hirelings. 
To thee, O God, I ofler myself, and all the labours of 
this day, and I most humbly beg thy blessing to accom- 
pany me in all my undertakings, that whatever I do or 
sufier, ma.y be with the patience of an humble penitent, 
with a sincere heart to faithfully discharofe my duty to 
thee, and whom I serve, in every thing belonging to my 



252 



PRAYERS AT NIGHT. 



[part IV, 



charge, without loss of time, neglect, omission, or waste 
of what is committed to me. 

I beseech thee, likewise, to give me the spirit of obe- 
dience, of humility and meekness, that I may cheerfully 
comply with all lawful commands, without gainsaying, 
murmuring, or disrespect. May I never offend in word 
or action, or join with others in what is evil ; may I ne- 
ver give ill example to any, or yield to others in what- 
ever is injurious to those over me, or displeasing, O God, 
to thee ; may I live in peace with all, give no provoking 
language, make no parties, carry no stories, and if pro- 
vocations are offered, may I suppress all passion, be mo- 
derate in my answers, and do good for evil. 

In these and all other duties assist me, O God, and 
help me to overcome all my usual weakness, may I ever 
continue under thy protection, and zealously walk in the 
way of thy commandments in avoiding evil and doing 
good. To thee I consecrate all my labours, and beg thy 
blessing to attend me this day, and evermore, in all I do. 

Grace before meat. 
Bless us, O Lord, and these thy gifts which we are 
about to receive of thy bounty, through Christ our Lord. 

Grace after meat. 
We give thee thanks. Almighty God, for all thy bene- 
fits bestowed upon us, who livest and reignest, &c. 



At nighty before going to bed, kfieeling, say, 

IN the name of the Father, &c. Blessed be the holy 
and undivided Trinity, now and evermore. A^neii. 
Our Father, hail Mary, Creed, &c., as before recited. 
I come now, O God, with all submission of heart and 
mind, and with a deep sense of my un worthiness, to 
adore, praise, and glorify thee, to render thanks for all 
thy benefits, and particularly for all thy favours, graces, 
blessings, and mercies of this day ; to confess my sins, 
to beg pardon for them, and grace to amend my life. 

I confess to Almighty God, &c., till through my most 
grievous fault — Here, after due examination of con- 



PART IV.] 



PRAYERS AT NIGHT. 



253 



science, sorrow for all sin, S^c, add, Therefore I be- 
seech, &c. 

God, I am extremely sorry for all my sins, I pur- 
pose to mend my life, to fly all sin and the occasions 
thereof; to do true penance for them, whether by thought, 
word, or deed ; in satisfaction whereof I offer to thee, O 
Lord, all the sufferings and merits of my dearest Saviour, 
of the blessed Virgin Mary, and of all the saints in hea- 
ven ; as also the prayers and good works of all the faith- 
ful, with all the crosses, injuries, persecutions, and suf- 
ferings, I here undergo for my Saviour's sake, or any 
good I have done or shall do hereafter ; but since my 
sufferings alone are too poor an offering to so great a 
God, accept of them in union with thy Son's most pre- 
cious merits and sufferings, and receive me again into 
thy mercy. Let me never sleep in sin, that I may eter- 
nally rest in thee, sweet Jesus. Amen. 

Almighty God have mercy on me, and bring me to 
life everlasting. Ameri. 

Almighty God, and most merciful Lord, give me par- 
don, absolution, and reixdssion of all my sins. Amen. 

1 humbly and heartily thank thee, O God, for preser- 
ving me this day from all evils, and affording me neces- 
saries for the comfort of this mortal life, for whatever 
good I have done, and for whatever care I have used in 
resisting evil, in overcoming myself or the world, for all 
other blessings I have received from thy hand, however 
unlmown to me ; for all the effects of thy protection and 
providence, and in particular for that thou hast not cut 
me off in the midst of my sins, but still give me time to 
repent. May I no more put that to the hazard, which, 
if once lost, can never be recovered ; may I make use of 
the time to come, to do worthy fruits of penance ; let it 
be thy mercy to me to give me now a sincere and hearty 
repentance of all the sins of my whole life, and so dis- 
pose my soul, that I may close my eyes this night with 
such a solid peace of conscience, as if this day was to be 
my last, and I were to see no more. I therefore confess 
to thee, in the bitterness of my soul, my iniquities, my 
ingratitude, my general abuse of thy blessings, and my 
daily neglect of whatever has belonged to thy service. I 

22 



254 



PRAYERS AT NIGHT. 



[part IV, 



purpose for the future to amend my life, and with an 
humble and contrite heart beg pardon again for all my 
sins, hoping according to thy promise and mercy to sin- 
ners, thou wilt pardon me^ and keep me this night from 
all danger of body and soul, to the end I may rise again^ 
and always live to praise thy glorious name, thy mercies 
and goodi'iess in pardoning repenting sinners. 

I offer unto thee, most loving Jesus, my body, senses, 
and all the powers and faculties of my soul, to be kept 
and governed by thee this night and evermore, and may 
I find in thee eternal rest. Amen, 

Save us, O Lord, waking, and keep us sleeping, that 
\ve may watch with Christ, and rest in peace. Amen. 

Preserve us, O Lord, as the apple of thy eye, and pro- 
tect us under the shadow of thy wings. Vouchsafe, O 
Lord, to keep us this night without sin. Have mercy on 
us, O Lord, have mercy on us. Thy mercy be upon us, 
O Lord, as we have put our trust in thee. O Lord^ hear 
my prayer, and let my supplication come unto thee. 

Yisit, we beseech thee, O I^rd, this habitation, and 
repel far from it all snares of the enemy. Let thy holy 
angels dwell therein to preserve us in peace^ and thy 
blessing be upon us for ever^ through our Lord Jesus 
Christ. Amen. 

O angel of God, who art my keeper, by God's holy 
appointment, guard, rule, and govern me this night com- 
mitted to thy heavenly protection, whether waking or 
sleeping, preserve me from all invasions and assaults of 
the devil, drive me from all temptations of satan, and by 
thy prayers obtain of God that my enemies may never 
prevail against me. 

An act of contrition. 
O dreadful Lord and most indulgent Father, 1. a 
wretched worm, have sinned against heaven and before 
thee, an*d am no more worthy to be called thy servant^ 
much less to be accounted thy child, having repaid so 
much bounty with contempt, and so many benefits with 
ingratitude. Where shall I find punishment enough to 
be revenged of my sins, and tears enough to wash away 
my iniquities ? Alas ! I grieve not at those pains which I 



PART IV.] 



PRAYERS AT NTGHT, 



255 



have deserved for my rebellion ; it only pierces my heart 
that I have olfended a God who ought to be beloved and 
honoured above all things. What shall I say, dear Lord, 
in detestation of the crimes I have committed ? What 
shall I do to prevent my future relapse ? Father, from 
henceforth, the face of sin shall be more hideous to me 
than hell, and the least temptation to it more frightful 
than death. Forgive, almighty Lord, forgive, and have 
not the sins of my past life in remembrance. Why should 
the mio^hty Lord of heaven and earth be incensed against 
so poor, so contemptible an object ? Look upon me, O 
Ood, not in thy anger, but according to the tender bow- 
els of thy infinite mercy : for thou art our Father and we 
are thy children ; then art our Maker, and we are all as 
clay in thy hands ; thou canst with those waters drawn 
from the fountains of our Saviour, cleanse our poUutionSj 
and with the mixture of one drop of his blood mould us 
again into vessels of honour. Of thee only, O merciful 
Father, I beg and hope for pardon, upon thee I only call 
and depend for assistance, that I may hereafter con- 
stantly serve thee Vvath a troe and faithful obedience, and 
inseparably adhere to thee with a pure and perfect love 
for ever. Amen. 

While tmclothing. 
Unclothe me, O Jesus, of all sin, of all affection to sin^ 
of all curiosity and vanity, of all sensuality and unchaste 
and vicious affections, of all inordinate passions, of all 
self-love, self-will, self-judgment, self-complacency, of my 
whole self, and whatever is displeasing to thy divine Ma- 
jesty, that putting off the old man, I may continue re- 
vested with the new. and live in a perfect conformity to 
thy wilL 

At entering into bed. 

In the name of our Lord Jesus Christ crucified for me, 
a sinful creature, I lie down to rest. Good Lord defend 
and govern me, and after this short miserable life bring 
me to eternal rest. 

Into thy hands, O Lord, I commend my spirit. Let 
me ever rest in thee. 



256 



PRAYERS AT NIGHT. 



[part IV. 



The chief of a family should either read or cause to 
he read^ every night before going to bed, some jmblic 
prayers, as also on ^Sundays and holy days, both fore- 
noon and after7ioo7i ; after luhich is recommended the 
reading a chapter i7i some spiritual book aloud to the 
tchole company ; loith respect to times whereto, ]VIr. Go- 
ther's works loill afford proper matter. 

I confess thee, O my God, to be the eternal truth, and 
that I am bound to beheve whatever thou teachest. I 
know thy judgments to be unsearchable, thy mysteries 
to exceed all human wit, reason, or understanding : I 
submit my weak judgment to thy authority. Though I 
hear not thy voice as Moses and the apostles did. yet I 
hear thy Church, by which thou speakest to the whole 
world, and in hearing those whom thou commandest me 
to hear, I hear thee ; thy Church is purchased by the 
blood of my Redeemer, Christ is the foundation and rock 
upon which it is built. The Holy Ghost is its light and 
teacher. I have thy solemn word engaged, that the gates 
of hell shall not prevail against it, that it is the ground 
and pillar of truth, and that it shall be led into all truth 
to the end of the world, to believe the Catholic Church 
is one article of my Creed. I have thy express command 
to hear it, and thy promise that it shall teach all truth ; 
and is not this enough for me to rest on and conclude, 
without leaving place to doubt that in hearing thy Church, 
I hear thee ? 

I acknowledge thy goodness herein, and return thee 
my hearty thanks for thus securing me against all er- 
rors ; as also for leaving for my further instructions and 
comfort, the holy scriptures to the custody and delivery 
of thy Church, the best interpreter of thy holy law and 
divine word, whereunto I humbly submit, captivating 
my understanding in obedience to Christ, and his holy 
truths delivered thereby, and beseech thee to give me a 
docile heart, with a firm faith ; and as my faith is thy 
gift, so let my perseverance in it be the effect of thy 
OTace. Defend me against the delusions of all eiTors, 
against the surprisings of a roving fancy, agamst the 
snares of wit and learning, against all temptations from 



PART IV.J PRAYERS FOR PARTICULARS. 



257 



the difficulties of times, against the discourse and raile- 
ries of profane and atheistical men, against the allure- 
ments of the flesh, world, and devil, and so establish my 
heart in truth, that I may rather choose all extremities 
in this world, than purchase a short quiet, and ruin my 
soul by denying the truths of the gospel, for which Christ 
will deny me before his Father in heaven. 

May I, O God, never say or do any thing by which 
thy faith may be brought under reproach. May I ever 
have the couragfe and zeal of the apostles, and of infinite 
number of the primitive Christians, who sacrificed all 
most dear to them for promoting thy glory and conver- 
sion of souls. May all Schismatics, Heretics, Jews, and 
Infidels, having rejected their errors, embrace thy holy 
faith, and let neither education, interest, prejudice, pas- 
sion, &c. hinder them from discerning truth, that all 
may come into one body and glorify thee. Amen. 

The Gospel. 

I am not ashamed of the gospel, for it is the power of 
God unto salvation to every one that believes, Rom. i. 
15. " It is God's sacred word delivered to his Church," 
for the instruction and comfort of the faithful. " All 
scripture inspired of God is profitable to teach, to argue, 
10 correct, to instruct in justice, that the man of God 
may be perfect, instructed to every good work," 2 Tim. 
iii. 16, (fee. May I then ever make this use of it, and 
being, O God, I acknowledge it to be thy written word, 
thy immaculate laiv convertmg souls, may 1 never take it 
mto my hands but with due respect, and as often as I 
read it let it be with the desire of knowing thee, of know- 
ing thy justice, that I may fear to ofiend thee, of know- 
ing thy mercy, that notwithstanding my unworthiness, 
I may still confide in thee ; of knowing thy power, that 
I may ever be sensible my entire dependance is on thee, 
and learn to be faithful to thee. Open thou my under- 
standing that I may have a true sense of what I read, 
and may I never be so self-conceited as to prefer my 
judgment before the unanimous consent of fathers, or of 
the whole Church, to the prejudice of truth and my own 
conscience, understanding this first, that no prophecy of 



258 



PRAYERS FOR PARTICULARS. 



[part IV. 



scripture is to be made by private interpretation, and 
that there are certain things hard to be understood, 
which the unlearned and unstable deprave, as also the 
rest of the scriptures, to their own perdition ; let me ne- 
ver be one of those who refuse to embrace that scripture, 
that sense thereof the Church has always delivered, 
since the sentence' of reprobation is already pronounced 
■^against such. If he will not hear the Church, let him he 
to thee as the heathen and publican. 

But let not this, I beseech thee, O God, be thy only 
mercy to me to know thy gospel, but also to keep it, be 
solicitous to make it the rule of my life, and accordingly 
live and do all things as thou hast been pleased thereto 
to prescribe and manifest thy will for our direction. 
" If you abide in my words you shall be my disciples 
indeed," John viii. 31. 

See then, my soul, and recollect awhile some of those 
principles which the gospel teaches, and observe how far 
thou endeavourest to live by them. First, I am there 
comm.anded to love God with all my heart and strength : 
to keep the commandments ; to seek first the Idngdom 
of God ; to seek and set my affections on things above, 
and not on the things on the earth ; to put on our Lord 
Jesus Christ ; to live and walk by his spirit ; to keep 
his day holy ; not to take his name in vain ; not to 
swear, &c. 

Secondly, I am commanded to love my neighbour as 
myself : to do good to all : to love my enemies ; to keep 
peace ; to forgive injuries ; to do good for evil ; to pray 
for those that persecute and curse me : to avoid conten- 
tion ; to speak evil of none ; to defraud, over-reach, and 
do wrong to none : not to lie nor steal ; to put av\ray 
from me all bitterness, v\^rath, and malice ; to let no cor- 
rupt or filthy communication proceed out of the mouth, 
nor any uncleanness be once so much as named ; to 
give offence to none ; to abstain from all appearance of 
evil ; to do all to edification ; to reheve the poor : to 
visit the fatherless and widow ; to let my conversation 
be as becomes the gospel of Christ, and walk worthy 
of my vocation. 

Thirdly, I am commanded to deny myself ; to put off 



PART IV.] PRAYERS FOR PARTICULARS, 



259 



the old man ; to mortify the deeds of the body, and not 
be carnally minded ; to crucify the flesh ; to abstain 
from filthy lusts which Avar against the soul ; to put on 
the new man ; to have Christ dwell in me ; to walk in 
his spirit ; to become a new creature ; not to walk in 
rioting and drunkenness, but to live soberly, righteously, 
and godly ; not to exalt myself nor be high minded, nor 
to be wise in my own conceit, nor to do any thing 
through pride or vain glory ; nor to murmur, nor be 
impatient or faint hearted, but to suffer all troubles with 
submission and patience, according to the example of 
Christ ; nor to hve an idle and unprofitable life, but to 
watch, pray, fast, abound in good works, and bring forth 
fruit to life everlasting ; nor to love the world, but to be 
poor in spirit ; to be afraid of riches ; to look upon the 
things highly esteemed among men as abomination in 
the sight of God ; to renounce all things for the law of 
God ; to do all in the name of our Lord Jesus Christ ; to 
see that God be glorified in all things ; to be moderate in 
all things ; to be without solicitude ; to think on, and 
follow whatever things are honest, whatever things are 
just, whatever things are pure, whatever things are of 
good report, and to ofier myself a living sacrifice to God. 

These, O my soul, are some of the gospel truths vdiich 
every Christian is to keep, and only to the keepers of 
them is happiness promised. "Blessed are they that 
hear God's w^ord, and keep it. Not the hearers of the 
law are justified before God, but the doers of the lavv^ are 
justified." Nay, cursed is every one that shall not con- 
tinue in all things to do themx." Thou seest then there 
is no hope of happiness but by doing the word of God. 

If thou wilt enter into hfe, keep the commandments. 
If any love me, he Avill keep my word." I cannot then 
pretend to be saved, unless 1 Vv^alk by the gospel, and 
do what it requires. And do I accordingly walk ? Do I 
love God with all my hea,rt ? Do I seek him before all 
thino^s ? Do I walk by the spirit of Christ ? Have I put 
ofi" the old man ? Do I not love the world ? Do I fol- 
low humility, meekness, patience? &c. Alas ! I fiiid the 
state of my soul quite contrary to what it should be, ac- 
cording to the gospel ? What is there in my whole life 



260 PRAYERS FOR PARTICULARS. [PART IV. 

but a long series of vanity, idleness, prodigality, and 
excess ? What has there been but a change of pride and 
self-love in all their shapes? Have I not given my 
heart to the things of this world, and even preferred the 
vilest of them before thee, my God ? All this my mise- 
ry, and much more, is known to thee, and from thee 
alone is the remedy to come, yet how unworthy soever, 
I still hope in thy mercy, and beseech thee to ?iave com- 
passion on me, and bring me to the true observance of 
what thy gospel prescribes, and to renounce all it con- 
demns. I earnestly beg pardon, O Jesus, for all my past 
neglects herein, and humbly beseech thee that by thy 
grace I may never permit any thing in this world to 
draw me out of the way which thy ofospel teaches. Con- 
firm me, I beseech thee, in this resolution, and for the 
future never let me consult or take that for my guide 
which leads from thee. 

Temptations. 

I CONFESS, O God, my weakness to be very great, and 
thou knowest how many, how violent, how endless are 
the temptations of this life, and that it is impossible for 
such weakness as mine to subsist amidst such dangers, 
if it be not supported by thy heavenly grace ; wherefore 
I most humbly beseech thee to assist me therewith, and 
never leave me to myself, to my own weakness, which I 
ha\^e too often experienced, by being easily drawn to 
offend thee. 

O Lord, I am sensible of my own weakness, passions, 
and infirmities, which often lead me to sin ; of the cor- 
ruption of my heart, and the vicious inclinations which 
gain upon me ; of the ill government of all my senses, 
which I often make the instruments of offending thee, 
in the service of those inclinations and desires which by 
the law I am commanded to resist. Lord, strengthen 
me, and let my heart be under better government, so as 
to command all its affections and passions, and make me 
more careful in the government of my senses, in with- 
drawing from all that displeases thee. Let my eyes and 
ears be shut against all alluring objects of sin ; let my 
tongue be no more employed in preparing snares for my 



PART IV.] PRAYERS FOR PARTICULARS. 



261 



soul ; may I never gratify my appetite to excess ; let my 
hands and steps be always restrained from evil ; and my 
outward man be under the discipline of thy law, that I 
may truly say it is thy holy will, and not corruption, that 
rules me. Let me fly all idleness, all idle conversation 
and entertainments, which ruin both soul and body, and 
be only employed in such profitable exercise as may be 
for my eternal good. 

Deliver me, O Lord, from those infinite snares which 
the world lays before me, and from all the malice of the 
devil, who goes about like a roaring lion, seeking whom 
he may devour, who knowing my weakness, knows how 
to lay and work out his designs, if thou, O Lord, (who 
hast promised help to those that call upon thee,) delay to 
assist me ; have regard, O God, to my universal weak- 
ness, and according to my manifold necessities come unto 
my assistance : Let my heart and will be under thy pro- 
tection, that whatever temptations arise, these may abide 
constant and faithful to thee, and to thy commands : My 
help is in thee, and if thou mercifully takest me into thy 
care. I need not fear what all the infernal powers can do 
against me ; but then, without thee, O God, thou seest I 
perish ; wherefore, O God, stand always by me, and let 
thy grace protect me in time of danger. 

For a clean heart. 

Blessed are the clean of hearty for they shall see God. 
Lord give me this blessing, make and keep my heart 
clean from all filth of sin, that it may be always thy holy 
tabernacle, the temple of the Holy Ghost, which, if any 
violate, God loill destroy him. 

Wherefore, I most earnestly beg thy grace to make me 
watchful against all evil thoug;hts, to admit of no dispute 
with them, and without so much as looking at them, use 
my best endeavours for disengaging myself from them. 

Preserve me likewise, O God, from taking delight and 
pleasing myself in any of those sinful imaginations which 
present themselves to my mind, since it must necessarily 
defile my soul, if I wilfully seek satisfaction and delight 
in what is so displeasing to thee : Thou knowest, O God, 
the weakness, proneness, and corruption of my nature ; 



262 



PRAYERS FOR PARTICULARS. [PART IV. 



thou seest all my dangers, from which, if it be thy blessed 
will, deliver me : It is an afflicting thing for souls stamped 
with thy image, O God, and created for the possession of 
thee, to be drawn into those muddy delights, and when 
they are seeking thee, even then to find themselves over- 
whelmed with filth. Lord, pardon whatever I have of- 
fended herein, either by opening my heart to any sinful 
delight, or giving entertainment to any sinful thoughts, or 
not making that speedy resistance against temptations as I 
ought. Whatever my sins have been in this kind, through 
the whole course of my life, I now lay them before thee, 
and beseech thee to cancel them through the blood of 
thy only Son, that so being purified from this guilt, my 
heart may be presented a clean sacrifice in thy sight, and 
I for the future may no more relapse in the same sins. 

At least, let me never draw temptations upon myself, 
by my own fault, either through indiscretion, or yielding 
to any inclination that is sensual : May I keep all my 
senses under due government, and never allow them 
such liberties as may be the occasion of sin ; grant me 
pardon, O God, for whatever has been my neglect here- 
in, and let my eyes never see, nor my ears hear for the 
fiiture, but with abhorrence, what may be oftensive to 
thee ; neither let me open my lips in favour of any thing 
that is sensual, directly or indirectly, neither in earnest 
nor in jest. " Fornication, and all uncleanness, let it not 
be so much as named among you, as it becomes saints, 
or ulthiness, or foolish talk, &c. 

I acknowledge, God, that besides my own sin, I be- 
come guilty of others, by such unchristian expressions, 
and am thereby the devil's instrument towards the ruin 
of as many souls as there are persons delighted with such 
discourses, or influenced thereby to speak in like man- 
ner. I therefore beg pardon for all my past sins of this 
kind, and grace to avoid them for the future, and fly all 
those whom I know inclined to take such liberties as are 
not becoming Christian conversation. 

With great reason I ask also to be preserved from all 
sinful actions, and the greater crimes against purity, be- 
cause they more grievously oflend thee, my God, and 
more powerfully exclude from thy kingdom, I know 



PART IV.] PRAYERS FOR PARTICULARS. 



263 



who lives in these days are condemned to die. If you 
live after the fiesh you shall die. O Lord, dehver me 
from these sins that will ruin my soul, redeemed by the 
blood of my dearest Saviour, have compassion on me, 
and give me true repentance and grace to fly all occa- 
sions, all allurements to any kind of impurit}^, that re- 
taining a clean heart, my soul may come to see and en- 
joy thee for ever. 

Against drunkenness and excess. 

Drunkards shall not possess the kingdom of God^ 1 
Cor. vi. 10. This declaration, O Lord, my weakness 
considered, makes me implore thy grace against this sin, 
which brings men to neglect the duties of their soul, cau- 
sino- a coolness as to all exercises of relig-ion, and an in- 
differency as to whatever belongs to thee, my God, and 
to the means of working out our salvation. It often de- 
stroys reason, weakens all the faculties of the mind, and 
injures health, so that in this one sin, all thy blessings 
seem despised, and are made useless as to all those pur- 
poses for which thou hast given them. It engages one 
in idle company, where time is wasted, to the great ne- 
glect of temporal and eternal concerns, besides infinite 
other sins : occasions an ill example given, in drawing 
others into excess, in encouraging or joining with those 
who profane all that is sacred, ridicule morality and 
religion, and bring the gospel into contempt ; who make 
conscience a phantom, and setting it loose from all re- 
straint, promote and glory in whatever is lewd and vi- 
cious ; who consume their estate, and make it their pas- 
time to bring their generation into misery. If I join 
only with these as a companion, I cannot be exempt from 
a great share of their guilt ; and if I should come equal 
with them in all their profane and prodigal extrava- 
gances, who then shall be able to sum up the number 
and horror of my sins ? 

O Lord, deliver me, not only from the sin of drunken- 
ness, whereby great numbers are eternally damned, but 
also from excess of drinking, so as never to exceed in 
the quantity of what I drink, nor in the time or money 
spent at such entertainments. I acknowledge, O God, 



264 PRAYERS FOR PARTICULARS. [PART IV, 

I was created for a more noble end than thus to spend 
my time ; I know, hkewise, where reason is not injured 
by excess, there may be still contracted a manifold guilt, 
in drawing others to such excess, in idle conversation, 
in sinful subjects of discourse, in contracting a habit of 
idleness, and a dislike to all that is serious and pious, in 
the neglect of business, disorders of family, ill example, 
contempt of discipline, prejudice of estate, loss of time, 
grief of friends, opening the heart to many passions, to 
a love of unprofitable, dangerous, and sinful liberties, 
taking off from the sense of what is eternal, and giving 
it a disrelish of whatever can be profitable to salvation. 

Wherefore, O Lord, preserve me, I beseech thee, from 
all such company, from all such entertainments, and im- 
print in mj soul a true horror of them, as being the cor- 
ruption of youth, the school of profaneness, irreligion, 
and atheism, the encouragement of vice, the destruction 
of good order and Christian discipline, the consumption 
of estates, life, and religion, and as that which opens the 
way to all that is unbecoming-, and ev^en contrary to the 
gospel. With this idea let my soul be possessed, so far 
as even to have a dread of all such meetings as occasion 
sin, and let thy mercy, O God, so confirm this in me, as 
that neither solicitations or reproaches of friends, nor any 
other temptation whatever, may prevail with me to be 
an encourager of such idle assemblies. 

For overco7?iing any sinful custom or vice. 
Behold here, O merciful Jesus, an unhappy sinner 
prostrate before thee, who instep d of faithfully serving 
thee, is a slave to sin, to the devil, and under thy dis- 
pleasure. However, since my sins are become my trou- 
ble, and I sincerely desire to forsake them, I hope thou, 
who camest to call and save sinners, v/ho Vvdlls not the 
death of a sinner, but that he be converted and live : 
who wills all men to be saved and come to the knowledge 
of the truth, will accept my prayers, which I offer to thee 
with all the earnestness of my soul, most humbly be- 
seeching thee to give me a true, hearty, and sincere re- 
pentance of all my past offences, and particularly of those 
which at present are my greatest burden. 



PART IV.] PRAYERS FOR PARTICULARS. 265 

I know, without true sorrow, without a contrite and 
humble heart, without true endeavours and sincere pur- 
poses of amendment, of separating from the nigh occa- 
sions, from the provocations, temptations, or company 
whereby I am drawn to offend thee ; without vigorously 
opposing my sinful inclinations, without breaking my 
evil customs, subduing my passions, and resisting cor- 
rupt nature ; in fine, without denying myself in all that 
is opposite to thy holy law, as I ought, I cannot recover 
thy grace, thy favour, or pardon, without which I am 
eternally lost. Why then, O my God, do I not what 
thou requirest of me for my eternal happiness ? It is 
because my inclinations to evil are stronger than the 
love or fear I pretend to have for thee. I am more con- 
cerned for what is present, than what faith teaches me 
of the life to come. Thus the strength of my inclina- 
tions or passions, are the cause of all my misfortune, and 
to favour them I lose the favour of my God, and live out 
of the way of salvation. 

O what a misera.ble wretch am I, when knowing the 
duties required to save my soul, I wholly neglect them. 
I plainly find, for Jmman respects^ when pride, interest, 
flattery, or dependence requires it, I can govern all what 
I pretended to be so ungovernable in me, and shall I ne- 
glect for gaining heaven, to reform my life, and use all 
my endeavours to bring my inclinations, passions, and 
ill customs under the government of thy law ? If I 
were in hell, as my sins deserve, what would I not do or 
suffer to be delivered from thence ? And shall I refuse, 
for avoiding the same, and gaining everlasting life, to do 
or suffer what by my sins are become necessary ? No, 
no, my God, wherefore, I implore thy mercy for pardon 
of my sins, and grace to do worthy fruits of penance, and 
perseverance therein. Let no other self-love prevail in 
me, but only that of securing my eternal happiness. Root 
out of my heart the love of all that is sinful, inspire me 
with a contempt of all that is dangerous, vain, and 
worldly, and let not passion, humour, or any ill cus- 
tom, govern me, but thy holy will alone. Give me 
patience and courage, under all the self-denials that are 
necessary for me, and since I seek help from thee, help 
23 



266 



PRAYERS FOR PARTICULARS, [PART IV. 



me, I beseech thee, in such a manner as thou knowest 
best for me. 

For the Rich. 

Most bountiful Lord, I return thee thanks for what- 
ever I possess, and beg thy grace to make good use of 
whatever plenty through thy mercy I enjoy. May I al- 
ways so govern myself, as to spend nothing in favour of 
any vicious or sinful inclination ; may I be deaf to all 
the demands of expensive vanity, gaming, appetite, and 
idleness, and put a stop to all those ways by which I have 
hitherto mispent what thou hast entrusted me with, and oft 
most ungratefully offended thereby thy divine goodness. 

I confess my past ingratitude, injustice, and impiety, 
in the abuse of thy favours and gifts to me. I earnestly 
beg of thee, my Lord, pardon for the same, and grace 
henceforward, to manage all thou requirest, to feed the 
hungry, to clothe the naked, &e. with what is overplus 
to the decent support of me and of those under me, to^ 
lay thus up for myself a treasure in heaven, lest, like the 
rich man in the gospel, I suffer eternally in hell fire, for 
having so much here indulged my passions, and turned 
thy favours to the service of idleness, vanity, and sin. 

Great is thy mercy, O God, to me, that 1 yet live, that 
thou hast not sentenced me into endless flames, that thou 
sparest me yet, that I may make some amends for all the 
abuses of the goods thy liberality has bestowed on me. 
May I neither hereafter hoard up unnecessarily, nor spend 
unprofitably ; may I only use them for promoting thy 
honour and service here, for the relief of the poor, and 
providing necessaries, as thou allowest. May I never 
heed what the world applauds or censures, but only en- 
deavour to please thee in the right disposing of what 
thou hast committed to my care, as being not master, 
but steward thereof, and so accountable to thee, my God, 
the giver of whatever I possess. Assist me herein, O 
God, and let not riches, or the evils they lead to, but thou 
alone, be the only desire of my hearS. 

For those who live hy gam. 
O God, who in punishment of sin, hast coininanded 



PART IV.] PRAYERS FOR PARTICULARS. 



267 



US to take pains for an honest livelihood, give a blessing 
to my endeavours, that what I undertake this day may 
be attended with success, and let thy grace so direct me 
as to do nothing that is unlawful, though the prospect of 
gain be ever so great ; may I be faithful in whatever I 
undertake in behalf of my neighbour, perform exactly all 
covenants and contracts with him, and never contrive 
ways to increase his charges, or be a gainer by his loss ; 
may I never defraud, or seek to overreach, or do wrong 
to any, nor use any means to lead to deceit. I know 
the unjust shall not possess the kingdom of God ; that 
he that doeth wrong, shall receive for the wrons^ he has 
done, and there is no respecter of persons." " What will 
it avail me to gain the world, and lose my soul ?" 

Let me do to others, as I would be done to ; let nei- 
ther example, authority, custom, or a general practice, 
prevail with me against thy law, O God ; these cannot 
make lawful what thou hast forbid ; these are only pre- 
texts to serve their turn who are willing to be deceived. 
Let me rather forego all worldly advantages, than seek 
them by unjust ways: let me rather be content with a mo- 
derate gain, a strait fortune, a poor being, nay, venture a 
total ruin, than strive to amend my condition by unlawful 
means, for fencing myself against these inconveniences. 

Deliver me therefore, I beseech thee, O God, from all 
unjust ways, and let me never take one step farther in 
any worldly business, than thy law will give me leave : 
Let not the fairest opportunities of injustice carry me 
against my duty, but let me always hunger and thirst 
after justice, to obtain thy blessing. 

For the poor or distressed. 
Look upon me, O mercifol Father, with the eye of 
compassion, and take me into thy protection ; have re- 
gard to the difficult circumstances of my life, consider 
my great weakness, and assist me with thy grace ac- 
cording to my necessities. Have mercy on me, because 
I am alone and poor : the tribulations of my heart are 
multiplied. Deliver me from my necessities, see my hu- 
mihation and labour, and forgive all my sins." It is on 
thy mercy alone I can depend for my support and assist- 



268 



PRAYERS FOR PARTICULARS. [PART lY, 



ance. and in this I will ever trust, for thy mercy is above 
all my sins : Thou art my only hope, refuge, and com- 
fort, in all my distresses : Whatever shall happen to me 
is appointed by thy fatherly providence for my good, and 
therefore will I ever hope in thee : Help me, O God, my 
Saviour, and for the glory of thy name deliver me. 

If through many trihulations we must enter into the 
kingdom of God^ why should I not submit to what God 
is pleased to exercise me with ? By the way of sulfer- 
ing, it was, that the apostles and friends of God, nay, 
Christ himself, arrived to glory, and shall 1 not be willing 
to follow them, and Christ my Redeemer ? Hath not 
God chosen the poor in this world, rich in faith, and 
heirs of the kingdom which God has promised for them 
that love him ?" If we sustain we shall also reign toge- 
ther. Though I find myself desirous of relief, and my 
nature unwilling to suffer, yet I resign myself wholly 
into thy hands : Do with me, O God, as thou knowest 
best for me. Thou art my Lord ; thy holy will be done. 

The sufferings of this life are not worthy to be cmn- 
pared with the glory ivhich shall be revealed in us. Our 
sorrow shall be turned into joy, provided we suffer pa- 
tiently ; it is what thou hast promised, O God, for the 
comfort of thy suffering servants, and thou wilt not fail 
in performing thy promise : May I then never be deject- 
ed, but suffer with joy what thy goodness allots. Thy 
will be done on earth as it is in heaven. Not mine, but 
thy will be done. I am under thy heavenly providence, 
and will ever confide in thee, that thou wilt either re- 
lieve me or support me under the weight thou art pleased 
to lay upon me. With this hope in thy goodness, I offer 
myself to thee, and as I heartily desire thy will may be 
done, so I heartily beg thy grace, that I may with pa- 
tience, with cheerfulness and comfort, embrace the ap- 
pointments of thy holy will, whatever they be. 

Against the evils of the tongue. 
Lord, when I consider that thou hast given me a tongue 
to praise and glorify ihj holy name, to instruct, direct, and 
edify my neighbour in such occasions as I may thereby 
be beneficial to him, I am confounded in the ill govern- 



TART IV.] 



PRAYERS FOR PARTICULARS. 



269 



inent and use thereof, to the breach of thy holy com- 
mands, by frequently taking thy holy name in vain, and, 
by my ill example, occasioning others to do the like ; 
and what is worse, by swearing, cursing, blaspheming, 
which are most grievous sins against thee : Also against 
my neighbour, by the many lies I have told ; by flattery, 
whispering, slandering, detraction, derision, and giving 
occasion to others to do the like : By contumelious lan- 
guage, by unjust provocation, by irreligious and profane 
discourse, by filthy or immodest words, &c. 

Ah, my God ! what can I do here but humble myself 
before thee under the guilt of these my innumerable 
sins 7 Forgive me, I beseech thee, and all those who 
have been encouraged by me in what was sinful. Let 
me never swear, much less curse or blaspheme, or any 
way take thy holy name in vain ; let me never speak 
but according to thy truth and justice, and detest all lies, 
whispering, flattery, backbiting, reviling, detraction, or 
speaking evil of my neighbour ; let neither passion, ani- 
mosity, revenge, or ill will, prevail with me to make un- 
just reflections on my neighbour, but always speak of 
him as I would others speak of me or of my friends. 

Forgive me, O Lord of mercy, whatever sins I have 
committed of this kind, all the sins whereby I have 
either designedly or indiscreetly blemished my neigh- 
bour's reputation, or have been the occasion of his being 
less esteemed among his acquaintance. I am sincerely 
troubled for ha vino- thus offended against truth, justice, 
or charity, and wish, with all my soul, it were in my 
power to make reparation for what ever injury I have 
done my neighbour, by word, or have spoken to his pre- 
judice. Justice obliges me to restitution as far as I can, 
and I will now do whatever charity and prudence shall 
direct ; may I ever pray for them, and beseech God's 
blessing upon them. 

For the future, O Lord, give me grace never more to 
have any part in these sins of detraction, nor ever give 
ear to detractors, for this again is a concurrence in their 
sin ; I most certainly deceive myself, if, in these circum- 
stances, I pretend to be innocent. Let me ever discou- 
rage all kind of detraction, either by reproving it, or 



270 



PRAYERS FOR PARTICULARS. [PART IV. 



Otherwise sho\ving my dislike of it, and withdraw from 
such company rather than stay to be a witness of their 
sin. " Who thinks himself rehgious, and bridles not 
his tongue, his rehgion is vain," James i. 26. 

Peace icith all. 

I belie \^e, O God, that thou art a God of peace^ and not 
of dissension, 1 Cor. xiv. 33. That as thou encouragest 
all who make peace, and live in peace, with the greatest 
blessings, ('•' blessed are the peace-makers, for they shall 
see God," Matt, v.) so thou threatenest severe punish- 
ments to all who live in strife and dissension, no less than 
the exclusion from heaven. Follow peace with all men, 
without which no man shall see God," Heb. xii. 14. 
Love and peace is the mark of a Christian. By this 
all men shall know that you are my disciples, if you 
love one another," John xiii. 35. I cannot then be the 
disciple of Christ, or see God, unless I have love and 
peace with my neighbour. 

Lord, many have been my transgressions herein, 
whereby I have disturbed my own and my neighbour's 
peace, given scandal to others, and broken that bond of 
charity, which thou hast commanded should be kept in- 
violable among Christians. Lord, pardon, I beseech thee, 
all these my sins, and let thy grace so strengthen me for the 
future, against my passion, against my corrupt nature, as 
that I may not peld to any provocation, as that I may 
suppress all anger, indignation, wrath, hatred, dec. for the 
love of peace, as that I may not render evil for evil, or rail- 
ing for railing, hut contraryicise, blessing. Thus may I 
always keep peace with thee, my God, peace with my 
neighbour, and peace with myself. 

But what is it, O Lord, thou requirest for keepmg 
peace ? If any rail at me, thou commandest me not to 
rail again ; if any one curses me, thou commandest me 
not to curse again, but to render blessing for cursing ; if- 
any reproach me, or accuse me falsely, thou commandest 
me to rejoice, and refrain my tongue from evil ; if any 
does me an injury, thou commandest me to forgive it ; 
if any persecutes me, thou commandest me to pray for 
him ; if any does evil to me, thou commandest me not 

i 



PART IV.] PRAYERS FOR PARTICULARS. 



271 



to render evil for evil, but to do good for evil ; if any be 
contentious, thou commandest me to do nothing in strife, 
but all without murmuring or disputing ; if any be pas- 
sionate against me, thou commandest me not to avenge 
myself, but to give place unto wrath ; if any provokes 
me, thou commandest me to be patient towards all men, 
and to put away all bitterness, and wrath, and anger, 
and clamour, and evil speaking ; if any be uneasy and 
troublesome, thou commandest me to bear with such, to 
be compassionate, kind, and tender hearted ; if any be 
my enemy, thou commandest me to love him, and over- 
come evil with good. 

These are the rules, thou, O God, requirest every 
Christian to observe ; thy grace enable me always here- 
unto, that by them I may govern myself as often as I meet 
with provocations, or any other occasions of disturbance ; 
and may I never occasion differences by relating to others 
what has been said of them behind their backs, which 
often causes great animosities and disputes, such as 
ought not to be among Christians, which distracts fami- 
lies, dissolves friendship, breaks peace, undermines cha- 
rity, and often makes such deep impressions as are never 
afterwards to be removed. O God, I acknowledge I have 
been often faulty in this, to the prejudice of charity and 
peace ; and I beseech thee of thy infinite mercy to for- 
give me, and preserve me from relapsing into the like 
failings for the time to come ; may I keep peace with all 
as far as possible, and neither by word or deed be the 
occasion of breaking peace between others. 

Of forgiving injuries. 
O Father of mercy and love, who wouldst have thy 
children upon earth to be perfect as thou art perfect, who 
requires us to love one another, and even our enemies^ 
to abstain from and forgive injuries, affronts, provoca- 
tions, and this we expect to be forgiven by thee. If you 
forgive not^ neither vnll your Father forgive your of- 
fences. Assist me with thy grace to pardon from my 
heart, and love mine enemies ; to do good for evil, to 
compassionate and forgive their trespasses against me. 
This is what I daily pray for, as thou hast taught us by 



%72 PRA.YERS FOR PARTICULARS. [pART IV 

thy only Son : Forgive us our trespasses as ice forgive 
them that trespass against us. This is the duty thou 
requirest of me under the punishment of never being 
forgiven, of never seeing thee, of being punished eter- 
nally am_ongst the devils. Judgment without mercy to 
him that hath not done mercy. 

Forgive^ and ye shall he forgiven. Let my sins be 
ever so great, thou promisest pardon upon repentance, 
provided I forgive from my heart those who have of- 
fended me. O God, what greater encouragement canst 
thou give me. than thus to put the decision of my eternal 
lot into my own hands, and engage me by the love of 
myself to be so charitable to my neighbour in forgivino; 
whatever wrongs he has done me. Blessed be sucti 
goodness ! but wo unto me, if, through pride, ill nature, 
humour, passion, anger, envy, &c. I do not forgive my 
enemies from my heart, let them be of what religion so- 
ever, when I know that without forgfivinof them God will 
not forgive me, and that all my prayers will be to ask 
for judgment against myself 

Lord, fill my soul with love, mercy, and compassion 
for all sinners, especially for those who have injured or 
offended me, and never let provoked nature, full of re- 
sentments, carry me against thy law, against the apostle 
commanding, " Let all bitterness, and anger, and indig- 
nation, and clamour, and blasphemy be taken away 
from you, with ail malice, and be gentle one to another ; 
merciful, pardoning one another, as also God in Christ 
has pardoned you," Eph. iv. 32. 

O Jesus, be thou my advocate here, and let the merits 
of thy sacred passion plead for my obtaining what I ask : 
Thou has given me thy example and commands, give 
me gi'ace always to imitate the same : thou hast taught 
me, both to pardon injuries and pray for my enemies. 
Lord, make me always do so. 

For Patience. 
Lord, thou seest my weakness, how the troubles of the 
world disturb me, and make me oft lose the peace of my 
soul ; how impatient and fretful I remain for trifles ; how 
uneasy I am under reproofs or contradictions : how far 



PART IV.] PRAYERS FOR PARTICULARS. 



273 



I am from practising that humility, patience, meekness, 
and resignation, my Saviour inculcates by word and ex- 
ample ; how I lose the advantages I might make of my 
troubles, by a peaceful submission to thy holy will ; 
wherefore, O Lord, strengthen me, and give me the 
virtue of patience, which is so necessary to carry me 
through the troubles of this world, the difficulties of my 
charge, and to satisfy the many duties which are enjoin- 
ed me by thy command. " Patience is necessary for you, 
that doing the will of God, you may receive the pro- 
mise," Heb. X. 36, and therefore we also having so great 
a cloud of witness put upon us, laying away all weight 
and sin that encompasses us, by patience let us run to 
the fight proposed unto us, looking on the author of faith, 
and the consummator Jesus, who, joy being proposed 
unto him, sustained the cross, contemning confusion. Is 
not this enough to preserve peace in my soul when afflic- 
tion comes upon me, to look up to my Jesus under suf- 
ferings during this life for me ? Though it be uneasy to 
nature to suffer, yet what greater comfort for a Christian 
than thus to be associated to Christ, to his apostles and 
martyrs, and to be in the way to that glory \Thich is pro- 
mised those who take up their cross and follow Christ ? 
The apostles " went rejoicing from the face of the coun- 
cil ; because they were thought worthy to suffer for the 
name of Christ. It is through many tribulations we 
must enter into the kingdom of God." Before we can 
reign with Christ, we must conform to the sufferings of 
Christ, who thus gives us opportunity of satisfying for 
our many and grievous sins, tries the fidelity of his ser- 
vants, improves them in humility and patience, (the vir- 
tues he bids us learn of him,) disposes them to a greater 
contempt of the world, and raises them to a more earnest 
desire of heaven. 

I see, O Lord, an effectual help towards heaven in the 
right use of troubles. I see thy mercy and goodness 
therein, by making every thing, how unavoidable soever, 
turn to our good, provided we will but accept the same 
with resignation to thy holy will. Help me, O God, here- 
in, and make me submit with patience to whatever thou 
permittest to befai me. May I accept all in punishment 



274 



PRAYERS FOR PARTICULARS. [PART IV. 



and satisfaction for my sins, which deserve the greatest 
chastisement. May I accept all that afflicts me as a 
penance enjoined me by thy justice. Owr Lord is just 
in all his ways^ and holy in all his loorks. I know 
whatever thou permits to happen to me is designed for my 
good, and as nothing happens but by thy appointment 
or permission, so make me peaceably submit to the same 
without repining at any thing whatever comes thus to 
me. hi your patience you shall possess your souls. 

Grant, O God, that I may always approve, and think 
that best which thou appoints, and bless thy goodness 
under every trial. Grant that I may cheerfully take up 
my cross, be it ever so heavy, and follow Christ my 
master. Let provocations, affronts, losses, pains, sick- 
ness, oppressions, death of friends, or any other misfor- 
tune or difficult circumstance, be equally welcome to 
me, so thou wilt but please to give me patience to under- 
go them, and enable me, by thy holy grace, to resist na- 
ture, and resolutely stand against all inclinations, either 
to passion, melancholy, or impatience ; teach me always 
to suffer like a Christian, and permit me not to offend 
thee by any uneasiness ; in every affliction may I hum- 
ble myself under thy hand, and by hearty contrition be 
reconciled to thee, that so if my troubles be the punish- 
ment of sin, the scourge may be thus removed ; or if it 
be designed to try my patience, that I may be prepared 
by thy grace to bear it, and improve under it ; according 
to the design of thy providence, may I put myself wholly 
into thy hands, and seek only for comfort and joy in tri- 
bulation, from the sufferings of my Redeemer. God 
forbid I should glory., saving in the cross of our Lord 
Jesus Christ, by tvhom the world is crucified to me, afid 
I to the world. 

But, besides patience, I here, with all the earnestness 
of my soul, beseech thee to give me the spirit of meekness, 
that as the apostle often advises, I may be mild and ten- 
der-hearted, and gentle unto all, that for this end I may 
lay aside all fierceness, harshness, and whatever other 
attendants there are of a proud and imperious spirit. 
This I ask of thee, because I see fierceness, and all the 
effects of pride, condemned by the apostle, and all that 



PART IV.] PRAYERS FOR PARTICULARS. 27B 

belongs to moderation and mildness very much recom- 
mended by him. I see the same approved by the ex- 
ample of my Redeemer, and by his voice I am called to 
learn and practise it. " Learn of me, because I am meek 
and humble of heart, and you shall find rest to your 
souls," Matt. xi. 29. 

I see the ill effects of imperiousness, fierceness, and 
harshness towards others, how subject soever unto me ; 
it raises disquietness, impatience, and passion, from 
which, as I pray to be delivered, I should be careful not 
to excite the same in others, though servants under me ; 
I should endeavour to bear with, and compassionate 
others, as I hope to find compassion from thee. 

Here is a charm in meekness, and a great attractive 
above all beauty ; it is the most becoming ornament of 
a Christian, and is much more prevailing than ill hu- 
mour, passion, imperiousness, or force ; for all these have 
a certain deformity in them, which raises an aversion or 
dislike even when commands happen to be reasonable : 
and they only serve to disturb the peace of families, to 
make persons unfit for all duties, and to cause disorder 
where the pretext is to remove it. " A soft answer breaks 
anger, and a bad word raises up fury," Prov. xv. 1. 
" A sweet word multiplies friends and appeases enemies," 
Eccl. vi. 5. 

Wherefore I earnestly beseech thee, O Jesus, who loves 
to rest in a quiet and peaceable heart, give me a meek 
and humble spirit, that I may truly imitate and rest in 
thee, that I may follow thee in the sweet and winning 
ways thou shewedst to all, thereby to gain and over- 
come, as thou didst, even thy very enemies, that I may 
keep myself and others in peace, and may thereby re- 
ceive the reward thou promises to the meek. Blessed 
are the meek, for they shall possess the land. This 
happy temper and blessing, O Lord, thou only canst 2:ive, 
which I beseech thee to grant unto me, that by a true 
imitation of thee here upon earth, I may for ever in thy 
kingdom of peace enjoy thee. 

Resigyiation. 

O God, I acknowledge thee my sovereign Lord, and 



276 



PRAYERS FOR PARTICULARS. [pART IV, 



that I oiiglit in all occurrences to submit to thy orders, 
to thy pleasures and will, resting contented and rejoicing 
therein, as being that which is best for me : Conforma- 
bly, I daily pray. Thy loill he done on earth as it is in 
heaven ; and yet, O Lord, I find much uneasiness with- 
in myse If, I become fretful and dejected, as often as my 
trouble arises or difficulties occur, which in the order 
of thy providence may be designed for my good. 

Wherefore, O God, I beseech thee to grant me a more 
Christian, temper, such a temper as may be conformable 
to the commands and example of my Lord Jesus Christy 
that I may not regard my own inclination or worldly 
convenience, but above all things thy holy will, and 
learn to rejoice in that as my only good. 

For this end I beseech thee to take from me all vio- 
lence of inclination, of humour, or passion, and so 
moderate all my proposals and desires of worldly things, 
that whatever I propose to myself, I may be still prepared 
to receive all the discouragements which thou shalt 
please to permit, knowing worldly things to be uncertain 
and perishable ; may I neither seek them with too 
much eagerness, nor possess them with too gi'eat satis- 
faction, nor afilict myself upon their being changed, lost, 
or taken from me. 

May I never confide in my own or other contrivances, 
be convinced that all projects and councils of men are 
not to be depended upon ; but may I always confide in 
thee, who knowest and orderest what is best for me. In 
this may I always be satisfied, that nothing can happen 
to me but according to thy will, and may this principle 
have so much conduct of my life, that I may silence all 
complaints, and quiet all uneasiness, in a patient submis- 
sion to thy holy will. 

Such, O Lord, is my ignorance, that I know not what 
is best for me ; I propose and contrive many things, and 
am eager in them, yet cannot tell whether that which I 
pursue with earnestness may not prove to my ruin. I 
have many disappointments; and think myself unhappy 
under them, and yet do not know but they may be ne- 
cessary for my eternal good ; ignorance and uncertainty 
thus attending all I propose, there can be nothing better 



PART IV.] PRAYERS FOR PARTICULARS. 



277 



for me than to depend entirely upon thy will ; behold 
then, O God, I surrender myself from this moment into 
thy hands, with all that belongs to me, and likewise 
whatever I shall undertake through the whole coarse of 
my life. Do with me, O Lord, as thou pleasest, and 
without any regard to my inclination, may thy holy will 
always be done in me ; may all my resolutions be direct- 
ed by thy law, and may my daily comfort be in tliy holy 
will being done, and may this comfort be so solid as to 
remove all uneasiness, and subdue all passion in me. 

In thy holy will consists the bliss and happiness of the 
saints ; may this happiness now begin in me ; may it 
still era on increasing till it come at leno-th to be finished 
in the glory of the blessed ; Lord, thy will be done. 

Grant, O Lord, that this may be the settled disposition 
of my mind, that whatever thwarts my inclination may 
not raise in me any passion, but be presently embraced 
as the occasion of acknowledging my subjection to thee, 
and practising that ready obedience I profess of being 
subject to thy will. Help me, O Jesus, to overcome na- 
ture, and find peace in the will of God. Thus, O Jesus, 
may it be with me in all kinds of troubles and difllculties 
of this life, in reproaches and disgraces, in disappomt- 
ments and losses, in pain and sickness, and also in the 
agonies of death. May the spirit of the cross carry me 
on and support me under all these trials, and in tliis 
same spirit may I surrender my soul into thy hands. 

Good use of Tifne. 

I believe, O God, that I was not created for this world, 
but for a better : that I am to enter into eternit}^, and 
that the time and being I have in this world is granted 
me to prepare for that everlasting state which is to come. 
May I live so here as one that earnestly desires, and strong- 
ly hopes to have a happy eternity ; and as this life is a 
passage thereunto, short and transitory, and no moment 
certain beyond the present, may my chief care be, during 
this life, to make due provision for the life to come. 

Being created for the everlasting possession of thee, 
my God, let me not run after trifles, smoke, and bubbles, 
and seek such things as pleasing the senses, have nothing 
24 



278 



PRAYERS FOR PARTICULARS, [PART. IV. 



substantial in them ; this is to resemble children, who 
give rattles and sugar-plumbs the preference to whatever 
is most valuable. Being called to the fellowship of an^ 
gels, and to the gloiy of thy eternal kingdom, let me not 
make myself here a slave to creatures, and to the devil 
hereafter ; having hell open before me, shall I go on 
sporting and dancing, and comfortably entertaining my- 
self in the very way that leads to it l Having the sentence 
of death passed against me,with the day and hour appoint-^ 
ed for execution, and this without any hope of reprieve, 
shall I hasten on every moment to the place where I am 
to die, seeldng all the entertainments, and not only idle but 
sinful diversions on the way, as if I had the command of 
life in my own hands, and there was no necessity of pre- 
paring for what I am to suffer ? Shall I be more solici- 
tous about a few moments here, than upon that everlast- 
ing durance which is never to have an end ? Shall I 
study always to please myself, and be little concerned 
how to please my God, the author of all good, and shew 
my gratitude for all his benefits ? Shall I, for a few mo- 
ments, seek to be easy, esteemed, honoured, and enjoy 
my pleasures, when I know not how soon I may be 
snatched away, be stripped of all I possess or admire^ 
and in a moment be cast under the feet of devils ? 

What if I had all I can desire in this life ? What an 
imperfect happiness would this be, when every day pass- 
ing would inform me that my life passed with them ; 
when the death of every acquaintance Avould tell me that 
I had nothing certain in all my enjoyments ; that my 
hour will likewise come, when I should be torn from all 
whatever I admired ; that I should never more return,- 
but enter into eternity, where, giving an account of my 
life, I should receive the punishment due unto my sins^ 
and for the contempt of God, become the everlasting 
scorn of devils. 

Permit me not, O God, to fall under the folly and 
guilt of this stupidity, but grant, that being placed here 
to prepare for the world to come, I may duly labour for 
the happiness of the next life, and not to do any thing 
here that may hazard or obstruct the same. May I ne- 
ver yield to a lazy, slothful, and idle life : whatever time 



PART IVoJ PRAYERS FOR PARTICULARS. 



279 



1 give to sloth, is so much taken away from my greater 
concern of labourmg for heaven, which is not got by 
idleness ; and if I neglect the present time, the loss may 
be irreparable. The door was shut against the foolish 
virgins, never more to be opened, because they slept 
when they should have watched, and the unprofitable 
servant was snatched to utter darkness, where shall he 
weeping and gnashing of teeth. The rich man in the 
height of his jollities was tha tvery night called to judg- 
ment. The day of our Lord shall come as a thief in the 
nighty saith our Lord, who warns, llierefore he ye also 
ready^ because at ivhat hour you know not the Son of 
man shall come. 

Come then, my souL art thou now ready ? If God 
should summon thee to enter into eternity to answer at 
Christ's tribunal, is thy peace made with God ? Hast 
thou repented of all thy past sins? Art thou not yet sub- 
ject to some sinful practices ? Are all thy criminal pas- 
sions subdued ? Is thy heart disengaged from the world, 
from all its business, interests, and flattery, so that thou 
couldest now at this moment leave it 1 Dost thou love 
God above all things ? Is it thy constant practice to re- 
nounce thy own inclinations, and to forsake company as 
oft as these lead thee contrary to the known will of God, 
and put thee in danger of oliending him ? Dost thou 
despise the world, v/ith its greatness and pleasures, and 
esteem them vanity, and hast thou a desire of coming to 
the possession of God as thy only good ? Dost thou do 
all thy duty belonging to this world ? Is there nothing 
under thy care that suflers through thy neglect, ill man- 
agement, and want of being more industrious ? 

O God, I see how unprepared I am for death, for ap- 
pearing before thee. I see my folly, the ill use I have 
made of the time thy mercy has given me to labour for 
my salvation. May I now begin to make better use 
thereof, to detest an idle life as a snare the devil makes 
use of for the ruin of souls. May I work out my salva- 
tion with fear and trembling, and never refuse to do or 
suffer what thou requirest for gaining heaven. May I 
ever follow the laborious life my Saviour has taught me, 
and may I be encouraged thereunto by the example of 



280 



PRAYERS FOR PARTICULARS. [PART IV. 



him and of the saints, who knew no other way to happi- 
ness than that which Christ has taught them. I see the 
evidence of thy judgments, even in this hfe, upon those 
who indulge softness, self love, and ease, and consume 
their time by sloth and idleness. What a number of 
these do I see following unchristian ways, engaged in 
variety of extravagances, laughing at religion, fond of 
atheistical and profane company, admirers of all that 
is vain and prodigal, and living on so unmindful of thee, 
and forgetful of eternity, as if they were wholly cast off 
by thee, and given up to a reprobate sense. A long 
train of evils are so generally the attendants of an idle 
life, as I cannot but fear thy judgments, and implore thy 
grace for my protection from this unhappy state of an 
idle and slothful life. May I always make good use of 
my time, and never more consume it sinfully or unpro- 
fitably ; teach me, then, I beseech thee, so to employ it, 
that whether I work, read, think, eat, drink, sleep, or di- 
vert myself, it be all so ordered as to be acceptable to 
thee, and advance me on to that last end for which I 
was created. 

May my thoughts, O God, as well as my works, be 
always rightly directed, as well in temporals as in spirit- 
uals, and so instead of losing, learn to redeem the time 
already lost in sin, in vanity, curiosity, and folly ; in un- 
profitable conversation, in sloth, idleness, and unneces- 
sary sleep ; in musing, doing, or thinking nothing to thy 
honour or my soul's good. Pardon, O God, all my past 
failings in the wrong use of my time, and assist me 
henceforward to spend it in doing in all things thy holy 
will, live always as in thy presence, fear sin, and all the 
dangers of it, and every day make it my particular con- 
cern to employ my time in such a way, not as inclination 
or nature suggests, but as seems most conformable to thy 
law, most honourable to thee, and beneficial to my own 
soul's eternal happiness. 

For constancy and perseverance. 
Lord, thou hast said. Who shall persevere to the end 
shall he saved. Lord, give me this holy perseverance, 
without which I have no security, without which all for- 



PART iV.] PRAYERS FOR PARTICULARS. 281 

mer resolutions and good purposes are lost, without 
which none shall see and enjoy thee. Make me, there- 
fore, persevere in loving and serving thee — in religiously 
keeping thy commandments. This is the duty of every 
one, and I often purpose and pray that I may do thus ; 
but such^ O God, is my weakness, that I soon fall from my 
good purposes ; sloth or corruption prevail upon me, and 
without reflection I find myself in the midst of my usual 
infirmities, which give me still a clearer conviction of my 
own weaknesSc Hence it is that my prayers are so often 
neglected, interrupted and disturbed ; that the love of the 
world prevails in me, that pride is so commanding, that 
my tongue takes so much sinful liberty, and that 1 goon 
in many customs and practices which I plainly see, if 
not reformed, must hazard my eternity. 

Wherefore now assist me, O God, to remedy this my 
weakness. Suffer me no more to forget or neglect what 
I should undertake in obedience to thy law, nor so easily 
to be carried out of the way of heaven by every inviting 
folly that occurs, nor to flatter my natural corruption, 
which I know is my enemy, and leads me to sin. May 
thy grace henceforward make me always persevere in 
doing thy holy will, and patiently sufler whatever thou 
shalt please to permit to befal me. Let my will be al- 
ways conformable to thine, as well in adversity as in 
prosperity, in sickness as in health, in poverty as wealth, 
in contempt and calumny as in the applauses and high- 
est praises of men. 

I know my own weakness and frailty, and therefore I 
run to thee for my support ; I know my danger of re- 
lapse, and that I have no security amidst the many temp- 
tations of life, except my heart be strengthened by thy 
grace against all sin. Thou knowest, O God, of my- 
self I can do nothing ; and therefore I beseech thee, 
with my whole heart, that my soul may be confirmed by 
thy grace, so as never more to experience its usual in- 
firmity, but abide steady in its duty, and faithful in its 
service to thee. 

May I never more yield to my own corrupt passions, 
to sloth, and such other evil dispositions as make ine 
negligent and careless in the great business of my soul 
24* 



282 PRAYERS FOR PARTICULARS. [PART IV. 

I can easily observe how the love and fear of created 
things work in me, with what soHcitude, watchfulness 
and industry they are attended ; and is it not too evi- 
dent, to my own confusion, that I do not love or fear 
thee, who am so little concerned, and take so little pains 
in doing what pleases thee, or avoiding what I know is 
displeasing to thee ? May I not fear that there is a want 
of faith in me, as well as of love and fear of God, since 1 
am so unconstant, so often failing, and subject to so 
many continual neglects in all that is spiritual, which a 
lively faith and the true love and fear of God would 
prevent in me ? Increase therefore in me, O God, the 
life of faith, and give me a true love, and fear to offend 
thee, there being no possibility of labouring and perseve- 
ring in thy service for those whose faith continues dead, 
and who do not, in earnest, fear thee, and sincerely love 
thee. Possess therefore my heart with this fear and this 
love, that henceforth my soul may be changed, having a 
horror of all that sloth or self-love suggests, as being un- 
worthy of one who has undertaken to serve God, and 
pursue with an untired earnestness all that belongs to 
salvation, as being the work of God, and the only means 
of coming to be united to him for all eternity. O Jesus, 
change my heart, that I may be true to my profession, 
that knowing it my duty to resist sin, I may with perse- 
verance resist it ; and be resolute in venturing all for 
establishing thy kingdom in my soul. 

Indifference and Tepidity. 

Amongst the many weaknesses to which I am subject, 
there is no one gives me a more sensible disturbance, 
than to see my daily stupidity, and neglects in the affairs 
of salvation, and how little pains I take in the perform- 
ance of those duties on which my eternity depends. 

If I consult my faith, I believe an eternity to come, 
which requires and is worth all my care to secure it in 
happiness. If I look at my general practice, I am indus- 
trious, and eager in all that is temporal ; and when the 
works of eternity are to be done, I either put them by, 
07 perform them with so much sloth, as if they were 



PART IV.] PRAYERS FOR PARTICULARS. 283 

something ceremonial or indifferent, and did not truly 
deserve my care. 

If I consider hell, I believe it a state of endless tor- 
ments. I cry out with the prophet, Who can dwell with 
everlasting flames ? and think nothing can be done too 
much to escape them. If I consider my practice, I am 
in earnest afraid of temporal evils, and take true pains to 
avoid them ; but as for eternal, it is but little I do to 
escape them, and this too with so little concern, that it 
looks as if I neither feared or believed them. 

If I reflect upon what the servants of God have done 
for the love of their Redeemer, and for the gaining hea- 
ven, I applaud their piety, I commend their charity, I 
admire their watchings^ their labours, and wonderful 
patience in their suflerings ; I esteem them happy for 
what they did ; but when I come to do any thing, though 
for the same God and the same crown, O my God, how 
poor are my endeavours ? How little do I labour to do 
like them, as if it were only their interest and not mine 
to be faithful in thy service. 

When I consider my blessed Redeemer, how much 
he did, how much he suffered of all kinds for the salva- 
tion of men, I see motives enough to press me on to 
whatever I am able to do on my part. For when God 
does so very much, who is infinitely happy without man, 
what is it the sinner ought not to do for himself? And 
yet when I come to do any thing, it is with so much 
coldness, as if thou, my God, hast given me no encou- 
ragement to take pains in it. 

This, O God, is the truth of my case, who having so 
many motives, so much interest, so great a necessity of 
seeking, serving thee with all the faculties, strength, in- 
dustry, and life of my soul, have had my chief concern 
for the world, and little for thee. I see, O God, the in- 
justice of my life. I know I ought to love thee with all 
my heart, and seek first above all things thy kingdom. 
May thy grace enable me so to do ; may I drive away 
all coldness, all neglect, all sloth and indifferency from 
my heart ; may it influence my soul with a true love of 
thee — with a sincere desire of possessing thee. Give 
me Ufe and vigour, O God, in all the duties of eternity, 



^4 PRAYERS FOR PARTICULARS. [pART IV- 

and make me forward in embracing whatever is likely 
to advance me towards my last end. 

May I ever be mindful, O God. in all the exercises of 
eternity, to employ and raise my endeavours in propor- 
tion to that weighty concern. May I daily grow more 
careful and zealous in all the duties of religion. May I 
apply all my soul, all my strength, to perform them well. 
May I with vigour shake off all heaviness, coldness, and 
distraction, and be spurred thereunto by the daily re- 
membrance of the life and suiferings of Christ, by the 
example of his saints, by the fear of hell, by the short 
durance of this life, and eternal happiness of the life to 
come for which may I duly labour as thou requirest. 

Solicitude. 

Through thy grace. O God, I have a faith in thee, 
and in thy all-governing Providence, that thy wisdom 
overlooks the whole creation, that nothing happens but 
by thy order, that thy goodness is engaged for all who 
trust in thee ; 8.nd therefore, as it is my duty, so I may 
with comfort and security cast my whole care upon 
thee : and yet such is my wealmess. that I am still sub- 
ject to infinite fears, which greatly disturb my mind 
upon all occasions ; and even in my prayers, when mv 
heart should wholly rest in thee, I find it so straightened 
that I can seldom with true liberty of spirit look towards 
thee but worldly concerns seize my mind, and carry my 
thoughts quite another way ; so that as often as I turn to 
prayer, or other spiritual duties for my eternal good, my 
busy fears presently sink me below all that concern, and 
I am surprised to find m3~self in the midst of the world, 
when my design was to discourse with thee. By this 
weakness I am in a manner disabled as to the perform- 
ance of whatever belongs to thy worship and relief of 
my soul, whereof being sensible, though I cannot ask, I 
ought ; yet with all the sincerity and earnestness I am 
able, I most humbly beseech thee to abate in me this 
excessive solicitude to which I am unhappily subject, to 
the great prejudice of my soul. 

I see, O God, the unreasonableness of being thus so 
very solicitous for the things of this life, which are in- 



FART IV.] PRAYERS FOR PARTICULARS, 



285 



considerable, or nothing in consideration of eternity. I 
know my solicitude cannot prevent or lessen the part of 
whatever I dread, nor gain any thing that is wanting to 
me, nor put things into a better state. I find by sad 
experience all that my restless apprehensions can effect is 
but to make me more uneasy, to prejudice the health of 
both soul and body, and offend thee, my God, for want 
of resting in thee, and patiently submitting to thy holy 
will as I ought to do. I see the folly and sinfulness 
of my disquiet, I see how oppressive they are to rea- 
son and faith, whereby all the motions of my heart 
ouglit to be regulated ; I know that my great concern 
ought to be for heaven, and not for earth ; that I came 
not into this world to provide for this world, but for 
eternity : that if I let this world steal away my thoughts, 
and my care for the other, I commit great injustice 
against thee, my God, and my own soul. I know that 
nothing can happen to me without thy knowledge and 
order, that what thou prderest is certainly the best, that 
if I trust in thee, I shall not fail of thy particular protec- 
tion ; and yet such is my weakness and misfortune, so 
that I must still continue under these unhappy circum- 
stances if thou dost not both direct and help, and by thy 
great grace, change the whole temper of my mind. 

O Lord, take from me, I beseech thee, all that excess 
of care Avhich is my great disquiet and very displeasing 
to thee. Give me that true moderation of spirit, by 
which, while I propose and contrive what I think best, 
I may be still waiting for the orders of thy Providence, 
and peaceably receive any thing I shall find to be thy 
appointment. Whatever my desires or proposals are, 
may it be my only care to do with diligence what be- 
longs to me, and then leave it with an entire confidence 
in thy hands to give a blessing, if it shall so seem good 
in thy eyes, or to order it otherwise as thy infinite wis- 
dom shall determine. May I consider what is my duty, 
what the glory of thy name, what the good of my neigh- 
bour demands of me ; and having determined this, go on 
in it with diligence, but not with over much solicitude, 
confiding in thy blessing, and not in my industry or man- 
agement, that when disappointments happen, it may still 



286 



PRAYERS FOR PARTICULARS, [PART IV. 



be my comfort thou, O God, are concerned in my un- 
dertakings. 

For a choice of a state of life. 

O eternal God, who art the hght of the world, and for 
whose glory the whole creation is ordained, to thee I sub- 
mit myself and my whole life ; and that I may live to thy 
glory, I beseech thee in thy mercy to direct me in the 
choice I am to make, that so having thee for my guide, 
I may take such a course of life as may be pleasing to 
thee, and proper for working out my salvation. 

Leave me not, O God, to the conduct of my own weak- 
ness or passions, nor to the rashness of youthful years. 
Let thy holy grace make me at all times fearful of my- 
self, and of the dangerous indiscretions to which I am 
•exposed, and willing to take and follow the advice ot 
good parents and disinterested friends. Deliver me from 
the flatterer, and the unwise or deceitful person. Let no 
affection bias my judgment, nor fondness incline me to 
hear those who either know not what they say, or pro- 
pose more their own interest than my good. 

May I ever consider thee, O God, in the first place, 
and never permit any worldly advantage to have the pre- 
ference in my choice, nor sutfer me to choose any state 
which either in itself is unlawful, or according to com- 
mon practice cannot easily be separated from injustice 
and sin. Let the choice upon which depends my wel- 
fare both in this and the next life be directed by thee, 
who knows all my weakness, and foresees the difficulty 
of every state. I resign this choice wholly into thy 
hands, and whatever my sins be, I beseech thee to par- 
don, and receive me into thy protection. 

Lord, protect me, and direct me in the way of my sal- 
vation, and choice of that state of life wherein I may best 
save my souL 

Humility. 

Why is earth and ashes proud, Eccl. x. 9. For dust 
thou art, and into dust thou shalt return, Gen. iii. 19. 
What hast thou that thou hast not received, and if thou 
Imst received, why dost thou glory ? 1 Cor. iv. 7. 



PART IV.] PRAYERS FOR PARTICULARS, 287 



I confess, O God, my nothingness, and that it is a very 
surprising thing to me that such a poor, miserable, and 
contemptible sinner, as I am, should be subject to pride 
and vanity ; and yet I find there is a general pride in- 
sinuates itself into all my actions, even so far that I scarce 
think, or speak, or do, or suffer any thing, but there is 
still some design, contrivance, proposals for gaining es- 
teem to myself, which is such a weakness as is enough 
to humble me, did I but see and consider myself as I 
ought. 

I see I am nothing of myself, and have nothing of my 
own. All whatever I possess of nature or fortune, is thy 
gift, or rather only lent me, so that at thy word or com- 
mand, I am deprived of all, am left naked, without sen- 
ses, memory, or understanding, without form or beauty, 
without friends or health, or necessaries for a common 
subsistence. None of these are my own, but wholly de- 
pend upon thy favour, and if taken from me, I am no 
more capable of recovering, than the vilest worm that 
creeps upon the earth, so that whatever I have more than 
these, is not mine, but lent. And is there not something 
humbling enough in this one thing without requiring 
more, that whatever appearance a person makes in this 
world, he has nothing that sets him off but what is bor- 
rowed, and must be returned again. 

I see, likewise, amidst all the appearance I can m.ake, 
and the height of my esteem, that my ingredients are 
filth, rottenness, and corruption. These are inseparable 
from me ; and continual art and care are necessary to 
conceal them from becoming offensive to others, so that 
the best I can make of all my glory is to resemble a beau- 
tiful sepulchre, which has no more than the beauty of an 
outward case; while all that is within is loathsome. 

My shameful beginning, the corruption to which lam 
hastenincT, the filth tbat constantly proceeds from my 
body, my proneness to evil and backwardness to good, 
is a most deplorable subject, sufficient to humble me, es- 
pecially did I rightly consider that I am nothing by na- 
ture, and worse than nothing by sin, who in a moment 
may be stript of all I possess, admire, or hope for, be cast 
under the feet of devils, and made their scorn for ever. 



288 



PRAYERS FOR PARTICULARS. [PART IV- 



May I then remember, and be always humbled at the 
sight of my own misery, finding nothins: but baseness in 
nie. O how justly may I say, considering the many be- 
nefits, graces, and fa\^ours bestowed upon me, that I am 
the most ungrateful sirmer upon earth, and therefore un- 
worthy to look up to heaven, to thee my God ! O how 
justly do I deserve, a vile and sinful wretch, to be des- 
pised for my innumerable sins, and never more to be 
esteemed again ! O Jesus, let me never more aspire 
above myself, but seek to be despised as thou wast in the 
whole course of thy life ; engrave this feeling, and humble 
knowledge of myself, so deeply in my heart, as that it 
may never wear out, but serve always as a secure 
antidote against all vain glory and self-esteem. Thus 
make me ever enjoy the spirit of true humility, being 
assured by thee, that " who humbles himself shall be 
exalted," that God " resists the proud, but gives grace to 
the humble." 

Deliver me, O God, from all pride of judgment, that I 
be never obstinate against the light of faith or reason, 
that I defend no opinions with passion, nor despise those 
who join not in my sentiments in things that either have 
no evidence, or are of little concern ; that I never under- 
value those whose capacity seems not great, nor endea- 
vour to set off my own abilities by exposing their weak- 
ness. Let me ever be ready to yield to truth, to allow 
others the freedom 1 take, and ever submit to thy holy 
word. Let me repel all thoughts of my own esteem 
above others, and take no satisfaction in seeing the weak- 
nesses, indiscretion, or miscarriages of others, which are 
the occasions of my thinking better of myself, and of con- 
cluding that others will do so too, the root whereof is 
detestable pride, which threw the angels from heaven to 
hell, and man out of paradise. 

Vouchsafe likewise, God, to grant that upon recei- 
ving any reproof, whether just or unjust, or upon appre- 
hending myself affronted, ridiculed, slighted, or neglected, 
I may give a check to all swelling, re\^engeful, contradic- 
tory, or reproaching thoughts ; as likewise to all inclina- 
tions to fretting, vexation, or sadness. For all these are 
an effect of impatient pride, which, not knowing how to 



PART IV.] PRAYERS FOR PARTICULARS. 



289 



bear such humiliations, has so many several ways to ex- 
press its aversion to them. 

Help me also, O God, to receive all correction, the 
commands of those over me, the advice of friends or 
others, ^^'ith a peaceable and humble mind. Let neither 
passion, impatience, resentment, nor a stubborn obstinacy, 
harden me against the charity designed for my good ; let 
me, then, know what it is to be humbled according to the 
gospel, and receive the benefit of others' piety towards me. 

Deliver me also from another pride that makes me un- 
willing to own my mistakes, and to amend them when 
discovered, which shews J. have a greater value for my- 
self than for right or truth ; but above all, relieve me from 
the greater sin of spiritual pride, from presumption, from 
all vain coni].dence in my own merits, from valuing my- 
self as just, and despisinof others, as not so good, as the 
Pharisee did to his own condemnation. May I not only 
abstain from all inward pride of heart, but even from the 
appearance of it, whether by word or action, whereby I 
may seek to magnify myself, costly apparel, furniture, 
dressing, attendants, table expenses, &c. rather letting 
the poor starve, than abate the least of what vanity or 
pride suggests. Let me never consult in these a vain 
world, nor the corrupt practices of men, or my own vain 
humour, but let it be now my general method to consider 
what necessity, reason^ moderation, and a prudent de- 
cency, requires. Let me always follow what the gospel 
directs, and is agreeable to thy holy will, and withstand 
all suggestions and motions to the contrary. May 1 ne- 
ver be prevailed upon by pretexts of decency or conve- 
nience to flatter a vain humour, which makes use of all 
arguments to gain its point. What treasure might I now 
have laid up in heaven for the eternal comfort of my soul, 
had I distributed that among the poor which I have laid 
out to satisfy my pride. 

In fine, O God, I beseech thee to deliver me from all 
sorts of pride, which now reigns so universally, that there 
is scarce any action, appearance, meeting, visit, under- 
taking, or proposal of life, but where pride gives its or- 
ders, and has a great share in all that is done. O ! what 
a shame it is for Christians, who knowing thev have all 
25 



290 PRAYERS FOR PARTlcrLARS. [pART IV, 

from thee, ought to suffer all to thy glory, make thy will 
their rule, seek thee in all things, and yet instead of do- 
ing this they take advice from pride almost in every thing 
they go about, and as if pride was their God^ they make 
it the beginning and end of all their actions. May I 
never, O God^ oixdt my prayers, or any Christian duty, 
out of an apprehension of disgrace or being laughed at^ 
nor perform whatever duty, whether in devotion to thee, 
or in charity to my neighbour, or in the observance of 
thy commands^ but with a pure intention and sincere 
desire of doing th^^ will. Possess my mind with a con- 
tempt of the applause of men^ and let it be my constant 
judgment that there is no other greatness worth my seek- 
ing but to be great with thee^ whereunto the true means 
is by humility, " Who humbles hin:feself shall be exalted." 

For all in generaL 

Pour forth, O Lord, thy blessings on, thy Cliurch, on 
this nation, on my friends and benefactors. Shew mercy" 
to my enemies^ comfort the afflicted, reclaim sinners from 
then' sinful ways, and help all according to their differ- 
ent necessities. 

O God, have mercy on all whom thou hast created^ 
fill them with the knowledge and faith of thee ; shew 
forth thy light to those who know thee not, to all Infi- 
dels, Jews, Turks, Heretics, and Schismatics. Deliver 
them from their blindness, obstinacy, and errors ; unite 
- them to the Church, which thou hast planted with th]' 
right hand, and watered with thy blood,, that thus there 
may be but one fold and shepherd. Have mercy on 
thy servant our chief bishop, and direct him in the 
way of eternal salvation : preserve, I beseech thee, all 
apostolic prelates ; grant that they, and all pastors, may 
watch over their flocks both by word and example, that 
being ever mindful of their charge, they may perform it 
without reproof Excite in the teachers of thy word a 
true apostolic spirit, that like the apostles they may seek 
nothing but thy honour, and the enlargement of thy 
kingdom ; sanctify and govern all degrees and orders of 
the Church, give them the grace faithfiiUy to serv^e thee, 
every one in the state he is called to. Endow all kings, 



PART IV.] PRAYERS FOR PARTICULARS. 291 

princes, and magistrates, with wisdom and strength of 
mind, that they may be protectors of the people, and sup- 
porters of justice. Defend all the faithful from famine, 
plague, and war ; from persecutions and all distresses, 
whether spiritual or temporal. Help all under any trou- 
ble or affliction, and send them thy heavenly comfort. 
Deliver such as are in danger of sin, and protect them 
by thy grace. Stand by those, I beseech thee, who are 
now in their agony ; grant them true contrition, and se- 
cure them against all snares of the enemy. Have com- 
passion on all those unhappy sinners who live in the state 
of sin ; touch them with thy powerful grace, that they 
may see their misery, amend, and return to thee. Be 
merciful to all my enemies, and forgive them ; remove 
from them all passion ; soften their hearts with true cha- 
rity, and deliver them from ail evil. Look on those to 
whom I have given any scandal, offence, or ill example. 
Remember all my relations, friends, and benefactors ; 
replenish them with all necessary succours from above, 
that faithfully serving thee, they may live in thy favour, 
and die in thy grace. Preserve the just in thy ways, 
and grant to the tepid and imperfect a daily increase of 
faith, hope, and charity. Have mercy on the faithful 
souls departed this life, release them from their sufferings, 
admit them to thy presence, and give them everlasting rest. 
Forget not me, O Lord, the most unworthy of all sin- 
ners ; every moment I stand in need of thy help. Ex- 
tinguish in me all earthly desires, and inflame my heart 
with the fire of thy love ; direct me in the way of truth, 
preserve me from all evils, and grant me final preserva- 
tion. Amen. 

For the State of CJnistendoin. 
O God, by whose mercy so many nations of the Gen- 
tiles have been converted to the faith of Christ, perfect 
nov/, I beseech thee, thy mercy to them, that by their 
own corruption or blindness they may not be deprived 
of the happiness which thy fatherly goodness has designed 
for them. 

Give them all a sincere zeal for truth, for that truth 
which was delivered to them by the apostles ; convert 



292 



PRAYERS FOR PARTICULARS. [PART IV, 



all heretics amongst them, take from them that blind- 
ness, delusion, and perverseness, by which errors and cor- 
ruptions are maintained with so much heat and mistaken 
zeal ; heal all their schisms, whereby a scandal is brought 
upon Christianity, and its holy name become a reproach 
to unbelievers. 

O blessed Jesus ! who hast shed thy blood for the sal- 
vation of all mankind, look upon the divided state of 
Christendom — have compassion on it ; see how thy glo- 
rious institution is disfigured, confusions and schisms 
are broken in where thou commandest unity and peace 
to be kept ; animosity, malice, and revenge, have taken 
place of mutual love and charity, which thou didst so 
strictly enjoin to its professors. Love is the mark of thy 
disciples ; but now^, instead of loving. Christians are bent 
upon destroying one another to gratify their disorderly 
passions. Have pity on us, O Jesus, and in thy great 
mercy send relief to these confusions ; raise up the spirit of 
the primitive and apostolical times ; let the enemy no more 
prevail to the ruin of so many souls, and the infamy of 
thy most holy profession. Expel the spirit of worldly 
interest and pride from the hearts of tPiose who under- 
take to teach the spirit of Jesus Christ and his gospel ; 
establish in them such a sincere desire of an universal 
agreement in religion, that they make it the subject of 
their daily prayers and endeavours to recover the unity 
of the first believers, and to see them with one faith and 
one mouth giving glory to God. 

Preserve, I beseech thee, all Christian princes in a good 
correspondence of peace, and so settle all public affairs 
as thou knowest may most effectually contribute to the 
public good of Christendom, and the glory of thy holy 
name. Take them all into thy protection, and give them 
such a spirit of true piety and solid wisdom, that they 
may be able to satisfy their great charge for the good ot 
their people, not seeking after worldly greatness, but how 
they may concur in removing scandals, in encouraging- 
virtue, and estabhshing unity amongst all that believe 
in Christ. 

Grant, O merciful God, that all Christians may daily 
lament the divisions of Christendom, and express a com- 



PART IV.] PRAYERS FOR PARTICULARS, 



293 



mon zeal for healinof them. How srlorious would Zion 
be, were all united in one faith ? To which blessed 
union, by the influence of thy heavenly grace, dispose 
all Christian hearts, through the merits of Jesus Christ 
thy only Son our Lord, Amen, 

For the Church, 

O God, who hast purchased to thyself a Church by 
the blood of thy only Son, which he so loved as to give 
himself for it, and has promised the gates of hell should 
not prevail against it, let thy Holy Spirit watch over it, 
thy Almighty Power protect and. defend it against the 
malice of all its enemies ; remove all corruptions, abuses, 
and scandals, from those who live within her commu- 
nion ; give a blessing to the endeavours of all her pastors ; 
let nothing disedifying be found in them, that their minis- 
try may be without reproach ; make them as so many 
lights shining to the world ; may nothing worldly, but 
only zeal for thy law, govern them. 

Have mercy, also, on the whole flock wherever spread 
through the world ; preserve them in peace and truth, 
-and may they follow righteousness, as becomes the mem- 
bers of the mystical body of Christ their head. 

May its saving truths be received throughout the world, 
as thou hast promised, and all nations of the earth be 
united in one fold. For which end I beseech thee to 
have mercy on all those barbarous people, who being in 
darkness, have not yet the knowledge of thee and thy 
Christ. Provide them means, O merciful God, by which 
thy gospel may be prea<ihed to them, and prepare their 
hearts to receive it, that being thus enlightened by faith, 
they may partake of the redemption which has been 
wrought for them by the sufferings of Christ Jesus thy 
only Son our Lord. Amen. 

For our Nation. 
O Sovereign Lord, to whom all kingdoms of the earth 
are subject, under whose protection they are safe, and 
by whose blessing alone they can prosper, have mercy 
on this nation, and make it happy under thy protection 
and blessinff. 

, 25' 



294 PRAYERS FOR PARTICULARS. [PART IV. 

Remove from it all those evils which in any kind are 
a provocation to thee ; so much contest about religion 
as is here, so many separate ways of worship, and break- 
ing off from communion with one another, is not like 
the Christianity which thou first planted, when they 
were all of one heart and one mind, nor can it be plea- 
sing to thee, the God of peace and unity. Most loving 
Redeemer, heal all these divisions sent in amongst us 
by the enemy of mankind ; repair the broken walls of 
this our decayed Jerusalem. Great shepherd of our 
souls, bring back to thy own fold those sheep that are 
gone astray, and make them true members of the one 
holy Catholic and apostolic Church. 

For this end, grant that such as are gone from thy 
truth, (both teachers and followers,) may diligently search 
after it, laying aside all partiality, all prejudice from edu- 
cation, mistake, or interest, and when by thy holy illu- 
minations they have found the truth, give them courage 
to embrace it, preferring their soul's eternal welfare be- 
fore any human respect whatever ; and the better to 
carry on this great work of unity in faith, I beseech thee, 
O God, root out all rancour and malice from the hearts 
of people, inspire them with the spirit of moderation and 
meekness, so as to have true Christian charity, and put 
on bowels of compassion towards one another ; let their 
only strife be to outdo one another in brotherly love and 
kindness ; thus may all contribute to the salvation of all, 
and in one assembly come to praise thee with one heart 
and with one mouth. 

O merciful Lord, purge this nation from all notorious 
crimes, by which thy anger is so much provoked against 
us, from the spirit of atheism, irreligion, and profaneness ; 
from usury and uncleanness ; from prodigality and 
idleness ; from injustice, frauds, perjuries, and malice : 
from sedition and pride, and all manner of uncharitable- 
ness, and whatever other sins there are which makes us 
the objects of their displeasure. May all come to true re- 
pentance, and live in all points as it becomes Christians, 
that we may for ever praise thy holy name, and thou 
be glorified in our conversion. Grant all these things, 
O God, I beseech thee, and shew mercy to this nation, 



PART IV.] PRAYERS FOR PARTICULARS. 295 

through the merits of thy only Son Jesus Christ our 
Lord. Amen, 

To he said hy a Catholic for such as seek the truth. 

O blessed Jesus, who art the eternal truth, and hast 
promised that all that seek shall find, shew mercy to 
those, who being engaged in error, are desirous to find 
the truth, which thou requirest every one to believe un- 
der pain of damnation. Have regard to their desires 
and their sighs ; be thou a light to them, direct them in 
seeking and giving a blessing to their endeavours ; con- 
firm them against all mistakes, and against the delusions 
of all those who lie in wait to deceive ; let no worldly 
motives prevail with them while they are in search for 
heaven ; give them courage to despise all for the sake 
of truth, that being incorporated into thy Church mili- 
tant by faith and good works, they may arrive at the 
Church triumphant in heaven. Amen. 

This is not to he said hy a Catholic, hut hy one that is 
duhious and in perplexity what religion to chuse. 

Have compassion on me, O God, and mercifully deli- 
ver me from the perplexity in which I am. Help me, 
and direct me to know and fulfil thy will. To thee I 
appeal for the sincerity of my desires ; to thee are open 
the secrets of my heart ; thou knowest my desire is to 
find thee, to do thy holy will in embracing those truths 
which my blessed Redeemer and his apostles taught and 
commanded the whole world to hear and believe ; for 
while thou hast so positively declared thy displeasure as 
to pronounce those condemned who believe them not, I 
am very sensible how much it is my interest to believe 
them. 

Direct me, therefore, I beseech thee, and in whatever 
communion these thy truths are taught, lead me to it, 
and give me grace to become a member of it. As thou 
didst shew mercy to Cornelius and direct him to Peter ; 
as thou didst shew mercy to Saul, and sent him to Ana- 
nias to be instructed in thy truths ; so likewise, O God, 
shew mercy to me, and so order things, that by the ef- 



296 



PRAYERS FOR PARTICULARS. [pART IV. 



feet of thy providence. I may find such thy servants by 
whom thy truths m.ay be communicated to me. 

Hear my prayer, O God, in this great affair of eterni- 
ty; and so temper my soul by thy grace, that with ail 
earnestness and perseverance I may seek thy truths and 
submit to them, that while I seek them I may not be 
obstinate against them ; in order to this, I beseech thee, 
to take from me all blindness and corruption of judg- 
ment ; let no kind of interest, worldly consideration, or 
human respect whatsoever, bias me in m^^ soul's concern : 
nor education, custom, or affection prevail against truth ; 
nor suffer any earthly thing to keep me out of the way 
to heaven ; " for what will it avail me to gain the world, 
and lose my soul," Matthew xvi. 26. 

Assist me, therefore, most merciful Father, in this pro- 
posal which I have before me. Give me understanding 
and courage as the affair requires, and suffer me not to 
be deluded, but let my whole desire be to find thee, and 
to do thy will. Stand by me, O God, and be thou my 
guide, for thus only can I come to thee, to the know- 
ledge of those divine truths thou requirest all to know 
and believe. 

For one taking ill ways. 
O God of all comfort and mercy, who wills not the 
death of a sinner, but that he be converted and live, 
manifest this mercy in him for whose conversion we of- 
fer our prayers. Touch his heart from above, that he 
may be sensible of the evil of sin. Open his eyes, that 
he may see his unhappiness, and give him such effectual 
grace that he may with all his heart detest his offen- 
ces, and zealously serve thee. Suffer him no longer to 
walk in the paths of death, nor be deluded with the 
snares of sin. Deliver him from all ill company, from 
such hurtful conversation as contributes to the neo^lect of 
his Christian duty. Give him strength to stand agamst 
the violence of ill customs, against the force of inclina- 
tion, and of all such other ways the devil and the world 
make use of in defence of what is sinful. Confirm him 
likewise against all other snares, that he may no longer 
go on in such v/ays as are prejudical to all his concernsj 



PART IV.J 



PRAYERS FOR PARTICULARS. 



297 



both of soul and body, and so very afflicting to those who 
belong to him. 

O blessed Jesus, who earnest into the world to call 
sinners to repentance, grant him true repentance of all 
his sins, correct all the errors of his judgment, and root 
out ail those ill principles which encourage him in his 
daily neglects, and in the undue liberties which he takes. 
Make him a true observer of the gospel maxims, of thy 
holy commandments, of all Christian duties, and fly all 
dangers of sin. May he become sensible how great are 
the sins of living an unprofitable life ; of not redeeming 
his time ; of neglecting his family or state ; of wasting 
money ; of keeping sinful, profane, or atheistical compa- 
ny ; of being witness to, and making a divertisement of 
what is pleasing to God, of spending his life in vanity, 
sloth, prodigality, intemperance, and whatever else is 
agreeable to a corrupt inclination. 

Convince him, O God, how contrary this is to what 
the gospel prescribes, of loving God with all our hearts, 
of seeking first and before all things the kingdom of God, 
of hating the world, denying ourselves, of putting off the 
old man, of crucifying the flesh, of not being conformed 
to this world, of not living to ourselves, of living soberly, 
righteously, and godly, of seeking the things that are 
above, of doing all to edification, of letting our light shine 
before men, of directing all to the glory of God, of work- 
ing out our salvation with fear and trembling, of stri- 
ving to make our election sure, (fee. Give him a sense, 
O God, of these and other truths prescribed by the gos- 
pel as rules to its professors, and let him see how far he 
departs from them. May this be a seasonable confusion 
to his careless, dissipated, and worldly soul, and put him 
upon resolutions of reforming all his disorders, and of 
being truly in earnest in what belongs to eternity. 
Grant this, O merciful Lord, that we may have the com- 
fort of seeing him reformed, his soul have the benefit, 
and thou, O God, the glory for ever and ever. Amen. 

For obtaining the laio of God and our Neighbour. 
O merciful Redeemer, who hast washed us with thy 
precious blood, and hast suffered all that men's malice. 



298 PRAYERS FOR PARTICULARS. [PART IV. 

or the devil's hatred, could invent, to save us, give me, 
I beseech thee, a true love of thee, and a love of my 
Irieighbour for thee, with a will always ready to advance 
the salvation, even of my worst enemies and persecutors. 
I see for this I have my precept, thy glorious example, 
and the examples of so many saints, who prayed for their 
enemies, and returned good for evil, blessing for revi- 
lings. 

Grant, O Lord, I may love my enemies, not in word 
only, but in truth, and from my heart : take from me 
all bitterness of mind, wrath, anger, disdain, envy, or 
whatever else is contrary to the perfect law of charity, 
that so I may judge no man rashly, but think and speak 
the best of every body, and love all persons with true 
Christian sincerity, shewing myself never more easy nor 
better pleased than while 1 am doing good to others un- 
der any distress, whether friends or foes. Thy image is 
stamped upon the souls of my enemies as well as upon 
my friends : we all cost thee the same price : we all 
hope, like children of one father, (as we are,) to be par- 
takers of the same inheritance, and sit together at the 
same table in thy kingdom, where no misunderstandings, 
no complaints are to be heard, nothing but joy, peace, 
love, to which blessed state, vouchsafe, Lord Jesus, we 
may all come, I and my friends, my enemies and perse- 
cutors, through the merits of thy death and passion. 
Amen. 

Chrisfs Sufferings. 
O Lord Jesus Christ, who, for the redemption of the 
world, wouldst be born in the midst of winter, in a poor 
stable ; who wouldst be crucified, and be made subject 
to all the miseries of this life that we are subject to ex- 
cepting sin ; who wouldst be contemned, derided, and 
scorned by the Jews, delivered by Jadas, bound in fet- 
ters, led like an innocent lamb to sacrifice, be presented 
most rudely to Annas, Caiaphas, Pilate, and Herod : be 
accused by false witnesses ; be buffetted, dragged, and 
hauled fi-om place to ])lace, as the worst of malefactors ; 
be tied naked, and whipped at a pillar, till thy whole 
body was one bleeding ulcer ; be clothed in a fool's 



PART IV.] PRAYERS FOR PARTICULARS, 299 

coat ; be crowned with a crown of thorns, pressed to the 
very bones ; be smote with a reed, derided by the rabble^ 
dragged with the cross on thy shoulders to the place of 
execution ; to be nailed thereon with the most rugged 
nails, driven through thy most tender hands and feety 
and exalted on the cross to be exposed in the sight of all 
deriding thee, even betwixt two thieves, whilst thou 
prayed for them that dealt thus with thee, hanging on 
the cross, nay, and for those that in the extremity of thy 
pains gave thee gall and vinegar to drink, and opened 
thy side with a lance. Grant, I beseech thee, by all these 
most bitter sufferings of thy passion, which I unworthily 
do rehearse, that I may escape the punishment of hell^ 
and arrive at the place of bliss which thou hast pur- 
chased for me by thy sacred passion, and made him par- 
ta.ker thereof who was crucified with thee. 

What hast thou done, O Jesus, that thou "shouldst be 
thus dealt with ? What is thy offence ? What is the 
cause of thy sufferings ? I truly am the cause of them 
all ; my sins have brought thee from heaven to all these 
torments ; for me thou wast tormented, and I the cause 
of thy smart. O wretch that I am, who have occasion- 
ed the sufferings of my dearest Saviour ! and more 
wretched shall I be if I continue to abuse this fountain 
of mercy, by committing sin, which brought thee to all 
thy suflerings. O, for shame ! let me never be so un- 
grateful, let me never return so base a requital for bound- 
less mercy ; henceforth let me die a thousand times ra- 
ther than offend thee ; let me bid adieu to the vanities 
of this world, to what seems so delightful to flesh and 
blood, to all ease, content, aod satisfaction, and take up 
my cross and follow thee through affronts, injuries, dis- 
graces, and whatever the devil or the world shall invent 
to afflict me ; let nothing please me but what is pleasing;' 
to thee, and let me rejoice at all troubles I suffer for 
thee ; let this remembrance of thy sufferings be my 
consolation, and let my whole life be conformable to 
thine. 

To thee, O eternal God, be praise and everlasting ^lo- 
ry for thy infinite love and mercy to man, in sending 
thy only Son to become our sacrifice, to suffer the most 



300 



PRAYERS FOR PARTICULARS. [PART IV. 



ignominious death on the cross, and by this means to 
overcome sin and death, to repeal the sentence passed 
against us, to obtain pardon for our iniquities, to recon- 
cile us with thee, our God, and to open the way to sal- 
vation, which otherwise had been shut against us. 

In memory, O Lord, of these thy sufferings for us, let 
us never mdulge any inclination that is in favour of cor- 
ruption, or of any weakness, but make opposition against 
it. May we oppose our pride with all that is humbling, 
our sinful tongue with silence, our idle humour with 
works of charity and retirement, our intemperate appe- 
tite with penitential fasting, our self-love with self-deni- 
als, our worldly spirit with recollection, prayer, and 
reading, and our impatience with an universal submis- 
sion to all that is uneasy and contradicting to us. May 
we be ever industrious to punish and prevent sins our- 
selves, when w^e consider with how much rigour our sins 
were punished in thee : and above all, may we labour, 
by the fruit of thy passion, to obtain pardon of all our 
past sins, and by thy precious blood be washed from the 
guilt of all our iniquities, that as we have been redeem- 
ed by thee, so by thee we may be received into life ever- 
lasting. 

Acts of Faith. 

MY Lord and Creator, I believe undoubtedly the 
blessed Trinity, thee divine persons and one es- 
sence ; one only God, most high, most mighty, most 
glorious, and all the other articles which the Catholic 
Church believes, for which I am ready to die. 

Dear Lord, I believe most firmly that thy true body 
and blood is really present in the blessed sacrament of 
the altar, which I will confess in the midst of fire and 
of a thousand swords. 

I beheve, sweet Jesus, that thou art perfect God and 
man in one only person, for which truth I am ready to 
sulfer all the torments of death that can be devised. 

Acts of Hope. 
O most mercifiil Lord and my God, I most humbly 
hope, by means of thy help, and those good works which - 



PART IV.] PRAYERS FOR PARTICULARS. 



301 



I purpose to perform, with thy grace, to the end of my 
Ufe, to enjoy eternal glory. 

Though in every moment, merciful Saviour, I am 
guilty of many imperfections, yet I hope, by thy gra- 
cious assistance, hereafter to fulfil thy commands. 

If I were guilty of all the sins and enormous crimes, 
whicli, from the beginnins: of the world have, been com- 
mitted, yet I would not despair of thy mercy. 

I hope, most firmly, O Son of God, and my Redeemer, 
by means of the blessed sacraments, and the merits of 
thy passion, to come to the enjoyment of eternal bliss. 

O Lord of infinite mercy, as there was never sinner 
that called on thee to whom thou didst not show mercy, 
so I hope thou wilt have mercy on me, calling on thee 
from the bottom of my heart. 

Acts of the Love of God. 

O dear Jesus, king of all beauty and glory, I desire 
no other inheritance but thee ; O Jesus, my supreme 
good, permit me not to love any thing above thee, and 
all other things only for thy sake. 

O most vio;ilant Lord and keeper of my soul, take 
now possession of my heart, which was created for thee, 
and pierce it with a thousand wounds of pure love, that 
I may for ever languish in sighing after thee, on whom 
depends all my good. 

Dear Jesus, to thee I consecrate my heart ; I beseech 
thee that no created thing may please me, but that I 
may rejoice only in loving thy infinite majesty. 

O life of my life, more beautiful than all created beau- 
ties, inflame me with a most ardent desire after thy eter- 
nal beauty. 

O my infinite good, I resign to thee all that thy libera- 
lity^ has bestowed on me, and ofier on the altar of my 
heart, myself in sacrifice, that thereby we may please 
thee. 

Acts of Love towards our Neighbour. 

Most merciful Lord, I beseech thee so to illuminate 
the hearts of all sinners, that they may come to do true 
26 



302 PRAYERS FOR FAKTICULAKSc [pART IV. 

penance for their sins, and seek thee with all carCj who 
art the only good of our souls. 

Reduce, O Lord, all such as are blinded in heresy to 
thy holy Church, and grant that all repenting sinners 
may always continue in thy gTace. 

I beseech thee, sweet Jesus, by the bowels of thy in 
fmite mercy, to pardon such as persecute me, and aU 
those who have offended me. 

Acts of Pejiance and Cmtrition. 

Most merciful Lord, I detest and abhor all my sins 
only for thy love, and resolve to die a thousand times^ 
rather than offend thee in any thing. 

Merciful Lord, I detest and renounce all my sins be- 
cause they are displeasing to thee, and resolve for thy 
sake to do penance for them. 

O that I might, sweet Jesus, with my blood cancel my 
enormous crimes. I resolve for the time to come, not to 
commit one venial sin, though I might gain by it what- 
ever is precious upon earth. 

O sweet Jesus, how it displeases me to have offended 
thee — suffer me not for the future to offend thee any 
more. 

O infinite Majesty, would I had died, if it had been 
thy will, before ever I offended thee ; certainly for the 
future I will suffer a thousand deaths rather than once 
sin against thee. 

Grant me, O Lord, remission of all my sins, and wash 
me in thy precious blood. Grant me perfect mortifica- 
tion and self-denial, true humility, patience, charity, and 
temperance. Grant me purity, simphcity, and a will 
equally conformable to thine, that, adhering to thee in 
all things, I may be one according to thy heart's desire. 

O Jesus, the life of my soul, transform me and make 
me anew, that nothing besides thee may live in me. 
Wound deeply my heart with divine love, that I may 
take no pleasure but in the contemplation of thy celes- 
tial beauty. O grant that all creatures may be of little 
account with me, and that thou mayest be the delight of 
my soul, and my eternal joy. 

Give me grace daily to amend my life, and renew a 



FART IV.] 



PRAYERS FOR PARTICULARS. 



303 



right spirit in me, that I may carefuHy observe my own 
ways, dihgently reform whatever is corrupt and sinful, 
and courageously resist all the enemies of my salvation. 
Give me patience in all difficulties, charity to forgive all 
injuries, constancy to perform all duties ; be thou ever 
with me, direct and govern me both as to soul and body, 
for behold ! now deliver whatever belongs to me into 
thy hands. Let me, therefore, be thine now and for 
ever. Amen. 

In time of Affliction. 

IN thee, O Lord, I have put my trust, let me not be 
confounded for ever ; by thy justice deliver me. 
Give ear to my cry, make haste to help. 
Be to me a God and a protector, a place of refuge, 
and save me ; for thou art my strength and defence, 
and for the glcry of thy name thou wilt guide and sup- 
port me. 

Thou wilt deliver me from the snare that is laid for 
me, because thou art my protector. 

Into thy hands I commend my spirit, for thou hast re- 
deemed me, O God of truth, <fcc. 

Lord, in thee I have hoped. I have said thou art my 
God, and in thy hands is the disposal of all that belongs 
to me. 

Rescue me, then, from the hands of my enemies, and 
from those that persecute me. 

liCt the light of thy countenance shine upon thy ser- 
vant, and save me in thy mercy. Lord, let me not be 
confounded, because I have called upon thee. 

O how great is the treasure of thy sweetness, O Lord, 
which thou hast reserved for those that fear thee. 

¥/hich thou hast prepared for those that hope in 
thee. 

Thou wilt give them shelter in thy presence from 
the persecution of men. 

Thou wilt protect them in thy tabernacle against 
the contradiction of ill tongues. 

Why therefore art thou sad, my soul? Why dost 
thou afflict me? 

Hope in thy God ; he is thy refuge and strength, he is 



304 PRAYERS FOR PARTICULARS. [PART IV. 

my helper in all the tribulations that have encompassed 
me on every side. 

Therefore I will not fear, though the whole world be 
in disorder about me. 

To thee, O Lord, I have hfted up my eyes ; my 
God, in thee I put my trust, let me not be confounded. 

Let me no longer be the scorn of my enemies, for 
all those that hope in thee shall not be confounded 
for ever. 

Show me thy ways, O Lord, and teach me thy paths. 

Lead me in thy truth, and instruct me, for thou art 
my God, my Saviour, and in thee I have hoped all 
the day. 

Be mindful of the mercies, and of the goodness thou 
hast shewn from the beginning of the world. 

Remember not the sins of my youth nor my igno- 
rance. 

But remember me according to thy mercy, accord- 
ing to thy goodness, O Lord. 

Our Lord is sweet and jnst, therefore will he be a 
guide to those that are out of the way. 

He will lead the meek in the way of justice, and 
teach them his paths. 

All the ways of our Lord is mercy and truth, to such 
as seek peace with him and his laws. 

Pardon, Lord, my sins, for the glory of thy name, 
because they are very great. 

Who is the man that fears our Lord, to him is our 
Lord a guide in the way he has chosen. 

Our Lord is the support of all that fear him, and he 
has promised to manifest himself unto them. 

My eyes are therefore always lifted up to God, be- 
cause he will deliver me from the snare. 

Look, then, upon me, and have compassion on me, 
because I am left alone in distress. 

The afflictions of my heart are many. Deliver me 
from my necessities. 

Have regard to my weakness and troubles, and par- 
don all my sins, (fee. 

To thee I have lifted up my eyes, who dwellest in 
heaven. 



PART IV.] PRAYERS FOR PARTICULARS. 



305 



As the eyes of servants are in the hand of their mas- 
ters, so are my eyes upon thee, Lord, till thou hast 
mercy on me. 

Have mercy on me, Lord, have mercy on me, for it 
is a long time I am become a reproach. 

It is a long time my soul has been oppressed, being 
the scorn of the rich, and the contempt of the proud, (fee. 

Help me, O God, my Saviour, and for the glory of 
thy name, deliver me, O Lord. 

Here may he said the seven Peniteviial Psalms. 
Also, the prayer for Patience, (^c. 

Thou hast promised, O God, to hear those who call 
upon thee in the time of trouble, and to be their helper. 
Have regard therefore to me, I beseech thee, to me thy 
unworthy servant, in a day wherein my soul is dis- 
turbed, and stands in need both of thy comfort and 
help. Thou seest what my trouble is, and how great 
is my danger from my own weakness ; have compas- 
sion, therefore, and according to my necessities to show 
thyself a God, a father, and a helper to me. 

What I principally ask of thee is, that I may not 
offend thee in this my trouble, but that I may bear it 
with patience, and with true submission, as becomes 
a disciple of Jesus Christ. Let me not seek relief from 
any thing that is displeasing to thee, but rather choose to 
suffer all extremities, than admit of any help which is not 
according to thy law. May I always remember that I 
am in thy care, that whatever I suffer is not the effect of 
chance, but according to thy blessed will, which I daily 
pray may be done in me. 

I know my sins deserve infinitely more than what I 
suffer ; I know they are the cause of my sufferings, and 
I see thy goodness and mercy herein by minding me to 
do penance for my sins, to accept what thou layest upon 
me as the punishment due to my offences, as the exer- 
cise of my humility and patience, as the motive of bend- 
ing my soul to thee, of knowing the world, and despising 
its deceitful goods ; of seeking thee with sincerity, and 
desiring to come to the possession of thee. 

What I suffer is just, it is what my sins have brought 
26* 



306 



PRAYERS FOR PARTICULARS. [PART IV. 



upon me ; whether I will or not I must suffer what 
pleases my God, which if accepted with a willing mind 
in the spirit of penance, will exceedingly contribute to 
my future happiness ; and which, if otherudse, must add 
to my present and future sufferings. Wherefore, O God, 
let me not be so unwise, so foolish, as to lose my happi- 
ness and all my comfort, and increase my misery by 
yielding to passion, grief, resentments, fretting, dejection, 
and melancholy, which are so many distractions against 
what thou hast ordered, and against what I should be- 
lieve thou hast appointed for my good, that suffering 
here I may not suffer hereafter. 

It is an effect of thy mercy, O Lord, to bring us by thy 
fatherly correction to enter into ourselves, to let us see 
that all things in this world are vanity of va7iities and 
affliction of spirit, that all are fading and inconstant, 
that no true satisfaction is to be found in creatures, that 
all our confidence is to be reposed in thee, that when 
thou sendest afflictions of any kind, thou wouldest by 
those bitter portions wean us from the things of this 
world which lead from thee, and move us to fix our 
hearts chiefly on thee, our chiefest good, and be content, 
if not desired to be dissolved and released from this ba- 
nishment and vale of tears. This being thy design, O 
God, in this visitation, I willingly submit to thy holy ap- 
pointments, and thank thee for so merciful a chastise- 
ment. What are my sufferings, compared to what my 
sins deserve ? Compared to my Saviour's sufferings, to 
those of his apostles, martyrs, and infinite others, more 
deserving than I ? Compared to the sufferings of the 
next life, which thou in thy mercy wouldst have me 
escape, and which I may avoid by doing here worthy 
fruits of penance, by making to thee full satisfaction for 
my transgressions ? O Lord, enable me hereunto, and 
assist me by thy grace to do and suffer what thou think- 
est fit for me during this life, that I may enjoy thee in 
the life to come. 

I know it is through many tribulations we must en- 
ter into the kingdom of God. That the sufferings of 
this life are not worthy to he compared with the glory 
that is to come. That none shall be crowned but who 



PART IV.] PRAYERS FOR PARTICULARS. 307 

shall lawfully fight ; that who would be glorified with 
Christ, must suffer with Christ, must take up his cross 
and follow him. Give me, then, O Lord, grace to make 
use of this opportunity, and of what other favour thou 
shalt put into my hands, that the faith and hope of those 
everlasting goods to come, may suppress all the corrup- 
tion of nature, and keep my soul in due submission to 
thy holy will. Let my heart be so possessed with the 
desire of glory, as to willingly embrace all which may 
be serviceable to that end, and never to think myself un- 
happy as long as I am in the way to happiness — as long 
as I have the comfort of thy promises, and the assuran- 
ces of thy protection. Welcome those pains, those losses, 
those persecutions, those sufferings, whose fruit is ever- 
lasting rest. Who then shall separate us from the love 
of Christ neither death nor life, neither things present 
nor things to come, shall he able to separate us from the 
love of God, which is in our Lord Jesus Christ. 

May this, O Lord, be my constant resolution, rather 
to die than offend thee under this or any other affliction 
that shall befal me. May thy grace work that happy 
effect in my heart, as to take off all bitterness from the 
cross and suffering, and make them become delightsome 
to me. It was by thy grace that Stephen found comfort 
even in the stones that were thrown against him, and 
Laurence in the fire that consumed him. It was by thy 
help the apostles found sweetness in their afflictions, and 
rejoiced in their sufferings. O grant me a large portion 
of this heavenly assistance, that I may now taste of that 
sweetness thou hast prepared for those that serve thee, 
that I may not be dejected with the evils that encompass 
me, but that receiving all as from, thy hand, I may with 
true submission accept all thy appointments, and rejoice 
in the accomplishment of thy will. 

Behold, therefore, O just God, I offer to thee all the 
troubles, afilictions, pains, disquiets, (fee. I have hitherto 
suffered, and those which at present disturb me in union 
with the bitter passion of thy only Son, my Redeemer, 
and beseech thee so to strengthen me by thy grace, that 
I may never murmur at the scourge with which thou 
art pleased to visit me, but with a true resignation sub- 



30S 



PRAYERS FOR PARTlCULARg, [pART IV. 



mit to it, patiently suffer it for the good of my soul, and 
cheerfully offer it to the glory of thy holy name. 

Lord, thou suffered many cruel torments for my offen- 
ces, it is now just 1 suffer what pleases thee for satisfac- 
tion of my sins. Wherefore, I offer myself wholly to 
thee, with all that I have, shall, or may have, and be- 
seech thee so to strengthen me with thy holy grace, that 
I may with all patience submit to thy holy will. 

Accept, I beseech thee, dear Jesus, this offering I 
now make, and from this hour take my soul and body, 
my thoughts, words, and actions, into thy mercy and pro- 
tection, that nothing may divide me from thee, who art 
the only comfort of my soul. 

For this end I now desire with all my soul to renounce 
myself, and that my will be conformable to thine for the 
future ; I desire thee to dispose of me, and whatever be- 
longs to me, in the m.anner thou pleasest, and as it shall 
be most for thy glory ; and I desire now to be content 
with Vv'-hatever lot thou hast appointed for me ; and there- 
fore as to pains, sickness, poverty, contempt, grief, or 
what other suffering thou pleasest to send, may all be 
welcome to me, O God, since they come from thy hand. 
May I submit to all, be content with all, and even re- 
joice at all, because it is all the fulfilling thy will. In 
whatever condition I am, may I ever think it is well, 
and desire nothing to be otherwise than that it is accord- 
ing to thy will. Perfect, O God, this will in me by thy 
holy grace, that thus my whole comfort may be ever in 
thee. 

In time of sickness may he read the 'precedent acts^ and 
also what follows. 

O ETERNAL God, who art pleased to visit me with 
sickness, help me, I beseech thee, to bear it so, that 
it is the chastisement of my body, so it may be for 
as good of my soul. 

Help me in removing all inward disturbances, that as 
often as any unreasonableness begins to rise, I may turn 
my heart towards thee, and by a submission to thy holy 
will, restore peace to my soul. 

May I at all times remember that thy will is holy and 



PART IV.] PRAYERS FOR PAP»,TICULARS. 



309 



just, and that it is my duty to receive and approve what- 
ever is appointed by thee. 

May I remember that in my time I have received great 
and infinite blessings from thy hand, and that it is rea- 
sonable for me to receive troubles also, when thou art 
pleased to order them. 

May I remember that whatever I suffer, it is what my 
sins have brought upon me, which should silence all 
complaints. 

May I then, O Lord, by the effect of thy grace, be pa- 
tient, humble, and resigned, and do whatever is fitting 
at this time, either for settling my temporal affairs, or doing 
justice, or making restitution where due, or asking pardon 
where I have done injuries, or making peace where I 
have any difference ; and above all, use my best endea- 
vours for a sincere repentance, and making my peace 
with thee, lest by delay, in hopes of recovery, I may be 
surprised with a sudden and unprovided death, from 
which, I beseech thee, O God, deliver me. 

That I may this moment do any part of my duty, I 
now resign myself into thy hands, begging thee to do 
with me as it seems best in thy sight. I earnestly im- 
plore thy mercy to raise me up, if it be thy holy will, 
from this present illness, and to grant me yet more time 
wherein I may reform my life, and learn to be more faith- 
ful to thee ; but if this be not according to thy good plea- 
sure, Lord, I make no exceptions : I submit to thy sen- 
tence. 

Lord, thy will be done ; only this mercy I ask, that 
by thy grace I may be directed and enabled to do what- 
ever may be best to prepare my soul for its departure out 
of this world, and to meet with a joyful welcome into 
eternity from thee, my Lord and my God. Grant this, 
O God, and behold with all the powers of my soul I bow 
down and say. Lord, thy will be done. 

Since it is, O Lord, thy holy will to visit me with this 
illness, I beseech thy infinite goodness to have compas- 
sion on me, and give me grace to bear with patience and 
resignation all the difficulties of it. May it be to the 
honour of thy holy name, and the good of my soul. For 
this end I here offer myself, with an entire submission 



310 PPwAYERS FOR PARTICULARS. [PART IV. 

to thy appointments, to suffer whatever thou pleasest, 
as long as thou pleasest. and in what manner thou plea- 
sest, seeing my sins most justly deserve thy chastisements. 

Yet correct me not, O Lord, in thy anger, but have 
regard to my weakness. Deal not with me according to 
my sins, but according to the multitude of thy most ten- 
der mercies, have compassion on me. Stand by me all 
the time of my sickness ; be thou my comfort and strength. 
Support my soul under all its weakness, defend me against 
all temptations and snares, against all impatience and de- 
jection, and let my heart be ever shut against all thoughts 
of despair. 

May I improve every hour by thy grace under this my 
illness. May I confess and adore every day thy justice in 
the punishment of sin. May I offer every day what I suf- 
fer in submission to thy holy will. May it help me to 
purify my soul from all corruption. May I learn from it 
to despise the world, and all that is earthly. May it raise 
my heart to the desire of a better life. May it teach me 
every day to approach towards thee by the endeavours 
of a true repentance, and every hour more and more con- 
vince me that in thee alone is my only good, and that 
death can be no loss to me if I gain thee. 

Direct me, O Jesus, by thy heavenly light, that I may 
not omit, neglect, or delay any thing that is for my soul's 
good. Secure me against all the flatteries and terrors of 
the enemy, and vouchsafe me those means w^hich thou 
hast in thy mercy ordained for the good of my soul, to 
prepare it for its passage into eternity. Give me a sin- 
cere abhorrence of all my sins, that being perfectly 
cleansed from all my iniquities, I may, with a lively faith, 
constant hope, and pure love, put my whole confidence 
in thee ; and whenever summoned to appear before thee, 
I may, through the merits of thy death and passion, come 
to praise thee among the blessed for ever. Amen. 

Of Faith. 

I believe in God the Father who has made me, and in 
Jesus Christ who has redeemed me ; and in the Holy 
Ghost, who has sanctified me in my baptism. I believe 
the holy Catholic Church, and whatever she teaches as 



PART IV.] PRAYERS FOR PARTICULARS, Si I 

received from Christ and his apostles. Of this Church I 
profess myself a member, and renounce whatever is op- 
posite to the belief of this holy Catholic Church, which 
I acknowledge in the Creed : / believe in God, ^c, 

Hope. 

Thou art my protector, O Lord ; in thee I have put 
my trust : My hope is in thee, let me not be confounded 
for ever. I am thine, O Lord, save me, I beseech thee. 

I confess, O God, my sins are many and grievous, but 
still I trust in thy mercy, that through the merits and 
passion of my Saviour Jesus Christ, I shall obtain pardon 
for my offences, and partake of all the glory of heaven. 
Our Lord is my light and salvation, whom shall I fear ; 
our Lord is my protector, and nothing shall hurt me. 
Our Lord is merciful and full of compassion ; his mer- 
cies are above all his works. 

Charity. 

Thou art the God of my heart, and my inheritance for 
ever. My God and my all, I have nothing to desire in 
heaven or earth but thee. 

My soul thirsts after thee, O God, whom shall I fear 
before thee ? 

Inflame my soul with thy love, that I may become a 
grateful sacrifice to thee. O Lord, I desire to love thee 
with all my heart, with all my soul, and with all my 
strength ; take now possession of my heart, that I may 
give myself wholly to thee, that I may love nothing but 
thee, and desire nothing but thee. As the hart pants 
after the fountains of water, so does my soul after thee. 
Who shall separate me, O Lord, fi'om the love of thee ? 
Shall sickness,' anguish, pain, (fee. ? No : I hope in my 
Redeemer, that neither life nor death, — neither things 
present, nor things to come, — neither flatteries nor fears, 
nor any creature whatever, shall be able to separate me 
from the love of thee, into whose hands I commend my 
spirit. 

Have mercy on me, O God, according to thy great 
mercy. Turn away thy face from my sins, and blot out 
my iniquities. For thy name's sake, have mercy on me, 



312 PRAYERS FOR PARTICULARS. [PART IV, 

and forgive all my sins. A contrite and humble heart, 

God, thou wilt not despise. 

I humbly desire and beg pardon for all the sins I have 
ever committed against my God, my neighbour, or my- 
self, in thought, word, or deed ; or by any omission in 
the neglect of God's commandments, or the Church's 
precepts, of all my known and hidden sins, of the abuse 
of the sacraments, of all the sins I have any way occa- 
sioned in others ; I humbly beseech thee, O God, to par- 
don all these by thy infinite goodness and mercy, by the 
merits of Christ's bitter passion and death, and by the 
prayers of the most blessed Virgin Mary, and of all the 
angels and saints, whom I beseech to join now with me^ 
and be petitioners for me before the throne of God. From 
this infinite treasure of divine mercy, I beseech thee, hea- 
venly Father, to supply all the defects of my former con- 
fessions, all my defects of making a due examine, all my 
want of true sorrow and repentance, and of the little care 

1 have taken to amend my life, and give me now at least 
a true and sincere contrition for all my sins. 

I forgive now from my heart all those who have any 
way oflJended or injured me. I desire. Almighty God, to 
pardon them, and grant them the same blessings I desire 
for my own soul : humbly beseeching forgiveness of every 
one v/hom I have any way oifended, whether by words, 
deeds, or ill example. 

Thou knowest, O Lord, I am frail and weak, that of 
myself I can do nothing, that all my strength and com- 
fort is only from thee ; I therefore beseech thee to give 
me strength to suffer patiently whatever thou shalt please 
to lay upon me, and then chastise me as thou wilt. Let 
it be the effect of thy mercy that in patience I jyossess my 
soul. Let the sufferings of my Saviour be always fresh 
in my mind, that I may be encouraged thereby to suffer ; 
I know, indeed, the sufferings of this life are nothing, if 
compared to that glory which shall be revealed in us. I 
know that through many trihulatwjis v-e must enter into 
the kingdom of heaven. I beg, therefore, that thou wilt 
give me grace to suffer with all patience and submission, 
and with a cheerful heart submit to all that thou shalt 
think fit for me to suffer. 



PART IV.] PRAYERS FOR PARTICULARS, 313 

dearest Jesus, my trust and confidence is wholly in 
thee ; thou knowest what is best for me ; dispose, then, 
of me, as thou knowest best : for I am thine with all my 
heart, to thee I surrender all that I have, and into thy 
hands I leave the casting of my lot, whether for life or 
death ; if for life, behold I receive it with thanksgiving, 
and resolve ever to acknowledge it thy gift in living to 
thee ; if for death, behold I here bow down myself in 
submission to the sentence thou passest. Thy will, O 
Lord, be done in me. 

1 commit, O Lord, myself entirely into thy hands, de- 
siring thy will be fulfilled in me ; and since thou hast 
suffered so much, not only for my redemption, but like- 
wise for my example, make me now to follow thy sacred 
steps ; obtain for me an humble and submissive heart, 
that whatever I am to sufier, I may suffer it in union 

with thee, with patience, and true conformity to thy Fa- * 
ther's will ; and since thou hast experienced the infirmity 
of our nature, and what difficulty it has in suffering, be 
now mindful of this extreme poverty and weakness in 
me. Thou hadst an angel to comfort thee in thy an- 
guish ; if this was necessary for thee, how much more 
for me, a poor, miserable, and unhappy sinner ? What 
can I do if left to myself ? Lord, forsake me not in this 
day of trouble, but send thy holy angel to direct, sup- 
port, and comfort me. Come thou thyself and stand by 
me, for thou art the only comforter in time of distress. 

I desire neither life nor death, but thy holy will. Thee, 
O Lord, I look for, be it unto me according to thy plea- 
sure, if thou wilt, sweet Jesus, that I die, receive my 
soul ; and though I come late to thee, yet grant that with 
thee and in thee, I may receive the happy wages of eter- 
nal life ; if thou wilt, sweet Jesus, that I live longer on 
earth, I propose, by the assistance of thy grace, to amend 
my life, and offer all in sacrifice to thee, for thy honour 
and glory, according to thy blessed will. 

What I ask is neither life nor death, health nor sick- 
ness, but pardon of my sins, and a resignation of my will 
in all things to thy holy will, that being such as I am, I. 
may glorify thee in my sufferings, which are but small 
in regard of my sins. Wherefore, O Lord, have mercy 



^14 PRAYEICS FOK PARTiaULARS. [PAKT iV. 

on me, conform my will to thy haly will, and my suffer- 
ings to those thou hast suffered for me. 

Nature, I confess, is unwilling to suffer, but I conclude^ 
my present affliction to be most reasonable and just, es- 
pecially when I reflect that having been created to love 
and serve thee, I have hitherto made it my chief business 
to love and serve myself ; instead of punishino^ myself 
for my sins, I have indulged myself too much in all 
things, in eating, drinking, clothing, and in all other 
ways, through the whole course of my life. All my de- 
sign has been to make much of an offender. I now see 
I have been unjust in all things I have done. It is just, 
therefore, thou should est punish whom I have spared sa 
long. I therefore offer myself ta the scourge ; but since 
thou, O Lord, knowest my weakness, chastise me not in 
thy anger, nor rebuke me in thy wrath ; bat as I acknow- 
ledge the justice of my suffering, give me grace to bear 
it, and patiently submit to thy holy will. 

My sins have brought thy chastisements most justly 
upon me. Let the residue af my life be a continual re- 
pentance of all the offences I have committed, by my 
constant negligence in thy service ; by the ill use of thy 
holy sacraments ; })y despising thy holy word, and the 
motions of thy spirit ; by the sloth and unprofltableness 
of my thoughts and words ; by the loss of my time, by 
indulging self-love, and all my passions, for which I 
earnestly beg pardon, through the merits, death, and 
passion, of my dearest Saviour ; and what I suffer may 
it be in satisfaction for the transgressions of my whole life, 

I am sick ; my life is weak ; to thee I run as to my 
only physician. Heal me, O Lord, and I shall be healed, 
and since all my confidence is reposed in thee, let me not 
be confounded. To thee, O Lord, I commend my soul, 
and now do offer to thee my agony, my sweats, my pains, 
and distresses, whatever they are, or shall be, to be united 
to thy bloody sweat, to the grief and torments thou suffered 
for the remission of my sins, and the eternal glory of thy 
name, and I beseech all the angels and saints of God to 
pray for me now^ and in the hour of my death. Amen. 

I am, sweet Jesus, a part of the dear purchase thou 
madest on the cross for me. For me thou sheddest thy 



PART IV.] PRAYERS FOR PARTICULARS. 315 



precious blood ; cast me not away. I am that sheep 
which is gone astray ; seek me, O good shepherd, and 
bring me to thy flock, that thon mayest be justifled in thy 
words ; for thou hast promised that at what hour soever 
a sinner repents his sins, and turns to thee, he shall be 
saved. Lord, I have sinned against heaven and thee, 
and cry to thee for mercy. Turn away thy face, O Lord, 
from my sins, and blot out my iniquities according to 
thy great mercy. Cast me not away, deal not with me 
according to my sins, nor reward me after the desert of 
my iniquities : but help me, O Lord, my Saviour, and for 
the glory of thy name deliver me. Deal mercifully Avith 
me accordin;:: to thy o;ood pleasure^ that with the rest of 
thy elect I may be admitted into thy glorious and eternal 
palace, and praise thee for ever and ever. Amen. 

O merciful Jesus, open me the gates of life, for thou 
didst on the cross for my sake, and promised to receive 
me. Come, my sweet Lord, let me receive thee, let me 
embrace thee, let me not lose thee ; brin^ me into thy 
heavenly palace. Thou art my Redeemer, my glory, 
my habitation and benediction. Receive me, most gra- 
cious Lord, according to the multitude of thy mercies^ 
and place me at thy right hand for ever. 

Before receiving the Viaticum. 
{See prayers in the proper place for receiving.) 
O dear Jesus, comfort of my soul, who, the night before 
thou sufFeredst, didst institute and appoint the most holy 
sacrament of thy body and blood for the food and nour- 
ishment of our souls, for an entire union with thee, for a 
continual application of the merits of thy bitter death and 
passion to our infirm souls, and for the object of our love, 
adoration, devotion and thanksgiving, and has given 
assurance, that who receives worthily shall live for ever^ 
grant that I may worthily receive the holy sacrament of 
thy body and blood, thyself and all, that thou mayest 
remain in me and I in thee, according to thy promise; 
that my soul strengthened with this holy food, may be 
able to arrive to eternal life, to live for ever with "thee 
among the blessed, and praise, adore, and g;lorify thy 
holy name for ever. Amen. 



316 



PRAYERS FOR PARTICULARS. [pART IV. 



As it pleases thee, O merciful Saviour, to come down 
from heaven to be the food of our souls, ^ive me this 
day grace to receive it with an humble and contrite heart, 
v/ith a pure intention and clean soul, with love, re- 
verence, and a most firm belief Give me the nuptial 
garment, that I may be worthy to come to the heavenly 
banquet, to feed at thy holy table, and rest in thee. 
Amen. 

As meat is the food of my body, so art thou the food 
of my soul, sweet Jesus, and it is by thy power and good- 
ness my soul must live to thee. Vouchsafe, then, to 
communicate to me at present thy divine blessings, and 
let my weak and hungry soul be now comforted and 
strengthened by this heavenly banquet, that it may be 
an effectual remedy of all my weakness, and bring me 
to the enjoyment of thee for ever. 

Lord, I am not worthy that thou shouldest enter into 
my house, but only speak the word, and ray soul shall be 
healed. 

After receiving 
See prayers in proper place for after receiving.) 

Glory and thanksgiving be to thee, O Lord, who in 
thy sweetness has been pleased to visit and refresh my 
poor soul ; now let thy servant depart in peace, according 
to thy word, for mine eyes have seen thy salvation. In 
thee I will live, in thee I will die, and in thee I hope to 
abide for ever. 

Now I desire to be dissolved, and rest v/ith Christ, for 
Christ is my life, and to die will be my gain. 

Give me now thy blessing, O loving Jesus, and esta- 
blish my soul in everlasting peace, such peace as thou 
canst only give, such peace as it may not be in the pow- 
er of my enemy to destroy. 

O Lord, make me now according to thy own heart, 
and let my soul become thy habitation for ever. 

In thee I live, sweet Jesus— in thee I desire to die ! 
both living and dying, I will ever profess thou art my 
God, and thy mercy endures for ever. 

Wound my heart with thy love, that it may relish 
nothing that is earthly, but entirely depend on thy com- 
mands, and let my whole comfort be in thee. 



PART IV.] PRAYERS FOR PARTICULARS. 317 

O my love, and my joy, when will the day of eternity 
appear, when laying down this weight of flesh, I shaM 
join with thy saints in thy everlasting praise. 

Let my delight henceforth be only in thee, and let 
nothing afilict me but my sins, and whatever is displeas- 
ing to thy Divine Majesty. 

Into thy hands I commend my spirit, in thee may I 
rest, and in thy happiness rejoice for ever. 

Before Extreme Unction. 

Thou hast mercifully provided remedies, O Lord, for 
ali our necessities ; grant me thy grace to make use of 
them, that my soul may receive all the good effects which 
thou hast appointed in their institution. Now I desire 
to be anointed, as thou hast commanded by thy apostle 
<St. James, c. v. 14 

Grant, I beseech thee, that by his holy unction and 
prayers of the Church, I may partake of that spirit with 
which Christ suffered on the cross, for thy glory and for 
the destruction of sin. Give me true patience to support 
-all the pains and troubles of my distemper. Give me 
an inward strength to resist the temptations of the ene- 
my. Give me grace for the pardon of all my failings. 
Give me that true light by which I may be conducted 
through the shadow of death to eternal happiness ; and 
if my health be expedient for thy glory, let this be the 
means to restore it. Behold, I approacli to this holy or- 
dinance with a firm faith and confidence in thy goodness^ 
that thou wilt not forsake me in the time of my distress ; 
that thou wilt stand by me with thy grace, and defend 
me from ali evil, and now prepare my soul for a happy 
passage. 

At the anointing of the Eyes and ftther Senses. 

My eyes ha\^e seen vanities, but now let them be shut 
to the world, and open to thee alone ; my Jesus, pardon 
me all the sins I have committed by my seeing. 

My ears have been open to detractions, profaneness, 
and unprofitable discourses ; let me now give ear to thy 
word, to thy commands, to thy call, and pardon me, 
Jesus^ all my sins I have committ^ by my hearing. 



318 



PRAYERS FOR PARTICULARS. [PART IV. 



I have taken delight in the perfumes ot this world, 
which are nothing but corruption ; let my heart and 
prayers ascend like incense in thy sight, and pardon me 
all the sins 1 have committed by smelling. 

My tongue has many ways offended both in speakiag 
and tasting, now let its whole business be to cr/ for 
mercy ; pardon me, dear Jesus, all the sins I have com- 
mitted by word, or any excess in eating and drinking. 

My hands have offended in contributing to many fol- 
lies, injurious to myself and neighbour ; now let them, 
be lifted up to heaven in testimony of a penitent heart, 
and pardon me, O Lord, all my sins I have committed 
in the ill use of my hands. . 

My feet have gone astray in the paths of vanity and 
sin ; now let me walk in the ways thou art pleased to 
lead me, and forgive m.e. Lord, all my sins I have com- 
mitted by my disordered steps. 

I have given admittance to impure delights in my 
heart, and for pleasing my senses have transgressed thy 
law; let my heart be now the temple of the Holy Ghost, 
and pardon me all my sins by which I have banished 
thee from my heart, and defiled my soul. 

By this holy anointina-, and the power of thy grace, O 
God, forgive me all my sins, and convert my heart 
wholly to thee, that I may cheerfully submit to death in 
punishment of my offences, and so enter into thy eternal 
rest. 

After Extreme Unction. 

My God and my all. I have now nothing to desire in 
heaven or earth but thee. To thee I entirely commend 
myself, and render all thanks my heart is capable of, for 
mercifully bestowing on me the benefits of thy holy sa- 
craments and helps of thy Church. Grant I may find 
the effects of them whilst I continue in this life, and 
being united to thee, m.ay always submit myself entirely 
to whatever thou shalt appoint for me, that dying in thy 
favour I may be admitted into the number of the blessed, 
through our Lord. Amen. 

Receive me, my crucified Jesus, into thy loving arms, 
which were stretched forth on the cross for me. 



PART IV.] PRAYERS FOR PARTICULARS. 



319 



Receive me, O good Jesus, into thy mercy. Receive 
my soul in peace. Amen. 

My soul thirsts after thee, my God : When shall I ap- 
pear before thee ? 

Lord, do with me according to thy will, and command 
my spirit to be received in peace ; for it is expedient for 
me to die rather than live. 

Have mercy on me, O God, according to thy tender 
mercy. / desire to be dissolved and dwell with Christ. 

This one thing I desire of our Lord, that 1 may dwell 
in his house for ever. 

Into thy hands I commend my spirit, sweet Jesus re- 
ceive my soul. 

A jnayer of St. Jerome, in time of agony. 

Merciful Jesus, thou art my strength, my refuge, and 
my deliverer. In thee I have believed and hoped ; thee 
have I loved ; call me now, I beseech thee, and I will 
answer ; stretch forth thy hand of mercy to the work of 
thy hands, and let me not perish, whom thou hast re- 
deemed with thy sacred blood. 

It is now time for dust to return to dust, and my spirit 
to thee who gavest it. Open, then, O Lord, the gate of 
life, and receive me. Receive me, most merciful Lord, 
according to the multitude of thy tender mercies, who 
receivedst the thief on the cross, and prepare my soul 
for hearing the same promise of mercy which he did. I 
am sick, O Lord, and my life is withering away — there- 
fore I come to thee my physician ; heal me, then, my 
God, and I shall be healed. ^ Let me not be confounded, 
because I put my trust in thee ; in thee I have hoped, 
let me not be cast off for ever. 

Thou knowest, O Lord, my life has been filled with 
sin and misery, but thou aboundest in mercy ; therefore, 
in the spirit of humility, and a contrite heart, I now 
beseech thee to receive me. O good Jesus, the life and 
health of my soul, take me now into thy protection, and 
let me be entirely thine ; let me enjoy thee for ever. 

The folloioing may he also read. 
O Almighty God, behold I commend to thy fatherly 



320 PRAYERS FOR PARTICULARS. [pART IV 

protection this thy servant N. Have compassion on him, 
and if it be thy blessed will, raise him up from the bed 
of sickness, and restore him again that he may be a com- 
fort to his friends. We confess, O Lord, that all things, 
both life and death, are in thy power, and if thou com- 
mandest, there is nothing that can resist thy will ; com- 
mand, then, we most earnestly beseech thee, O Lord, in 
favour of thy servant, that being restored to health, both 
he and we may praise and glorify thy mercies. 

Have compassion on him in his infirmity, and merci* 
fully prepare him to go through whatever thou hast ap- 
pointed. Be thou his comfort and strength, and suffer 
not the enemy in any kind to prevail against him ; touch 
his heart, we beseech thee, from above, that he may turn 
it towards thee, that he may be solicitous to do whatever 
his present condition requires, both for soul and body ; 
that he may seek thee with his soul, and by a sincere re- 
pentance endeavour to obtain pardon for all his past of- 
fences. O God, forsake him not in this day of distress, 
but according to thy promises, show thyself a Father to 
him. Help him, O Lord, for in thee alone is our only help. 

Lord, look on thy servant with the eyes of compas- 
sion, and enable him by thy grace to bear whatever thou 
art pleased to lay on him. He acknowledges, in thy 
presence, his great v/eakness ; that of himself he is able 
to do nothing ; he, therefore, with all sincerity, addresses 
himself to thee, that being assisted by thy heavenly 
grace, he may be preserved from all the dangers of his 
infirmity, strengthened against all temptations of the 
devil, and peaceably rest and be secure under thy pro- 
tection ; let thy heavenly power defend him, thy good- 
ness comfort him, and thy mercy pardon him ; show 
thyself a tender father, and have mercy on him, who 
puts his whole trust in thee. O God, author of life and 
death, whose wisdom disposes of all things to the best 
for those that love thee, we beseech thee to support and 
comfort thy servant with thy grace in his affliction ; 
strengthen his faith, increase his hope, and perfect his 
charity ; sanctify to him every accident of his sufferings, 
that if thy mercy shall restore him to his health, he may 
more carefully correct the errors of his lifoj and if it 



PART IV.] 



PRAYERS FOR PARTICULARS. 



321 



shall please thee to take him to thyself, he may imme- 
diately after death be transported by thy holy angels, into 
the mansions of bliss, where no fears shall trouble him, 
no pains torment him, nor any grief disturb the quiet of 
his mind ; but perfect security, pure delights, and un- 
speakable joys, shall for ever be established unto him, 
through our Lord Jesus Christ. 

Lord, look upon thy servant with compassion, and 
have mercy on him ; moderate his pains, and succour 
him in his troubles ; defend him against all temptations, 
and permit not the enemy to take any advantage of him 
in this time of his affliction. — Lord, thou knowest all his 
weakness and present danger. Have mercy on him. and 
preserve him for eternal happiness. 



The Recommendation of a Soul departing. 

LORD, have mercy on us. 
Christ, have mercy on us. 
Lord, have mercy on us. _ .v,- ^ 

Holy Mary, pray for him. 

All ye holy angels and archangels, pray ve for him. 
Holy Abel, 

All ye choirs of the just, 
Holy Abraham, 
St. John the Baptist, 
All ye holy patriarchs and prophets, 
St. Peter, 
'St. Paul, 
St. Andrew, 
St. John, 
All ye apostles and evangelists, 

All ye holy disciples of the Lord, J 
All ye holy innocents. 
St. Stephen, 
St. Laurence, 
All ye holy martyrs, 
St. Sylvester, 
St. Gregory, 
St. Auo^ustine, 

All ve holy bishops and confessors, 
St. Bennett, 



322 



PRAYERS FOR PARTICULARS. [PART IV. 



St. Francis, 

All ye holy monks and hermits, 
St. Mary Magdalen, 
St- Lucy, 

All ye holy virgins and widows, 
All ye saints of God make intercession for him. 
Be merciful, spare him, O Lord. 
Be merciful, deliver him, O Lord. 
From thy anger. 
From danger of death, 
From an ill end. 
From the pains of hell, 
By thy nativity, 
By thy cross and passion, 
By thy death and burial, ^ 
By thy glorious resurrection, b« 
By thy admirable ascension, 
By the grace of the Holy Ghost the comforter, 
In the day of judgment. 
We, sinners, beseech thee to hear us. 
That thou spare him, we beseech thee to hear us. 
Lord, have mercy on us. 
Christ, have mercy on us. 
liord, have mercy on us. 



Let us j)ray, 

I recommend thee, dear brother, to Almighty God, and 
leave thee to his mercy, whose creature thou art, that 
having paid the common debt by surrendering thy soul, 
thou mayest return to thy Maker who formed thee out 
of earth ; let, therefore, the noble company of angels 
meet thy soul at its departure ; let the Court of the Apos- 
tles receive thee, let the triumphant army of glorious 
martyrs conduct thee, let the crowd of joyful confessors 
encompass thee ; let the choir of blessed virgins go be- 
fore thee, and let a happy rest be thy portion in the com- 
pany of the patriarchs ; let Christ Jesus appear to thee 
with a mild and cheerful countenance, and give thee 
place among those who are to be in his presence for ever, 
Mayest thou be a stranger to all that which is punished 
with darkness, chastised with flames, and condemned to 



PART IV.] PRAYERS FOR PARTICULARS. 



32S 



torments. Let the wicked enemy, with aJl his evil 
spirits depart from thee ; may he tremble at thy approach 
in the company of angels, and retire in the horrid con- 
fusion of eternal night ; may thy God arise, and thy 
enemies be put to flight ; may all who hate him, fly be- 
fore his face ; let them vanish like smoke, and as wax 
before the fire ; so let sinners perish in the sight of God ; 
but for the just let them rejoice, and be happy in his 
presence ; may all the ministers of hell be filled with 
confusion and shame, and let no evil spirit dare to stop 
thee in thy way. Christ Jesus be thy deliverer, who 
was crucified for thee : Christ Jesus deliver thee from 
death, who vouchsafed to die for thee. Christ Jesus, 
Son of the living God, place thee in his garden of Para- 
dise, and may he, the true shepherd, own thee for one of 
his flock ; may he absolve thee from all thy sins, and 
place thee at his right hand in the iuheritance of his 
elect. We pray it may be thy happy lot, to behold thy 
Redeemer face to face, to be ever in his presence, and in 
the vision of that truth which is the joy of the blessed, 
and thus placed amongst those happy spirits, mayest 
thou be ever filled with heavenly sweetness. Ameji. 

Receive thy servant, O Lord, into that place where he 
may hope for salvation. 

Deliver, O Lord, the soul of thy servant from all 
dangers of hell, from all pain and tribulation. Amen. 

Deliver, O Lord, the soul of thy servant, as thou de- 
li veredst Enoch and Eli as, from the common death of 
the world. Amen. 

Deliver, O Lord, the soul of thy servant, as thou de- 
liveredst Noah in the flood. Amen. 

Deliver, O Lord, the soul of thy servant, as thou de- 
liveredst Abraham in the midst of the Chaldees. Ame?i. 

Deliver, O Lord, the soul of thy servant, as thou de- 
liveredst Job from his afllictions. A?nen. 

Deliver, O Lord, the soul of thy servant, as thou de- 
li veredst Isaac from being sacrificed by his father. 
Amen. 

Deliver, O Lord, the soul of thy servant, as thou de- 
liveredst Lot from Sodom, and the flames of fire. AiJien, 
Deliver, O Lord, the soul of thy servant, as thou de- 



324 



PRAYERS FOR PARTICULARS. [PART IV, 



liveredst Moses from the hand of Pharoah, king of 
Egypt. Amen. 

DeUver, O Lord, the soul of thy servant, as thou de- 
Uveredst Daniel from the lion's den. Amen, 

Deliver, O Lord, the soul of thy servant, as thon de- 
liveredst the three children from the fiery furnace, and 
from the hands of that unmerciful king. Ameti. 

Deliver, O Lord, the soul of thy servant, as thou de- 
liveredst Susanna from her false accusers. Amen. 

Deliver, O Lord, the soul of thy servant, as thou de- 
liveredst David from the hands of Saul and Goliah. 
Amen. 

Deliver, O Lord, the soul of thy servant, as thou de- 
liveredst St. Peter and St. Paul out of prison. Amen. 

And as thou deliveredst that blessed virgin and martyr 
St. Thecle from her most cruel tormentors, so vouchsafe 
to deliver the soul of thy servant, and bring it to the par- 
ticipation of thy heavenly joys. Amen. 

Let us pray. 

We commend to thee, O Lord, the soul of this thy 
servant, and beseech thee, Christ Jesus, Redeemer of the 
world, that as in mercy to him thou becamest man, so 
thou wouldst vouchsafe to admit him into the num.ber 
of the blessed ; remember, O Lord, he is thy creature, 
not made by strange gods, but by thee, the only true and 
living God: for there is no other God but thee. None 
that can work thy wonders ; let his soul find comfort in 
thy sight, and remember not his former sins, ncr any of 
those excesses he has fallen into through the violence of 
passion and corruption. For although he has sinned, 
yet he has still retained a true faith in thee, Father, Son, 
and Holy Ghost. He has had a zeal for thy honour, and 
faithfully adored thee his God, and Creator of all things. 

Remember not, O Lord, we beseech thee, the sins and 
ignorances of his youth, but according to thy great 
mercy be mindful of him in thy eternal glory. Let the 
heavens be opened to him, and the angels rejoice witii 
him. Receive, O I^ord, thy servant into thy kingdom. 
Let the archano^el St. Michael conduct him, the chief of 
the heavenly host. Let the holy angels of God meet 



PART IV.] PRAYERS FOR PARTICULARS. 325 

him, and bring him into the city of the heavenly Jeru- 
salem. May blessed Peter the apostle receive him, to 
whom are given the keys of the kingdom of heaven ; 
may holy Paul the apostle help him, who was a vessel 
of election ; may St. John the beloved disciple, intercede 
for him, to whom God revealed the secrets of heaven ; 
may all the holy apostles pray for him, to whom was 
given the power of binding and loosing ; may all the 
blessed and chosen servants of God pray for him, who in 
this world suffered torments for the name of Christ, that 
being delivered from this day of corruption, he may be 
admitted into the kingdom of heaven, through the as- 
sistance and merits of our Lord Jesus Christ. 

When departed, say, 

Come to his assistance, all ye saints of God ; meet 
him all ye angels of God ; receive his soul, and present 
it now before its Lord ; may Jesns Christ receive thee, 
and the angels conduct thee to thy place of rest ; may 
they receive thy soul, and present it before its Lord. 

Eternal rest grant, Lord, and let perpetual light 
shine unto him. 

May they present him before his Lord. 

Lord, have mercy on us. Christ, have mercy on us. 
Our Father, &c. V. And lead us not into temptation. 
R. But deliver us from evil. F. Eternal rest grant 
him, O Lord. R. And let perpetual light shine upon 
him. F. From the gates of hell. R. Deliver his soul, 
O Lord. F. May he rest in peace. R. Amen. V. Our 
Lord hear my prayer. R. And let my cry come unto 
thee. 

Let us pray. 

To thee, O Lord, we recommend the soul of thy ser- 
vant N. that being dead to this world, he may live to 
thee, and whatever sins he has committed through 
human frailty, we beseech thee in thy goodness merci- 
fully to pardon, through Christ our Lord. Amen. 

For the assistance. 
Grant, O God, that while we here lament the depar- 
ture of thy servant, we may ever remember that we are 
28 



326 PRAYERS FOR PARTICULARS, [PART I\% 

most certainly to follow him. Give iis grace to prepare 
for that last hour by a good life, that Ave may not be sur- 
prised by sudden death, but be ever watching when thou 
shalt call, that so with the spouse we may enter into 
eternal glory, through Christ our Lord. Amen. 

A thanksgiving upon recovery, 

Say Te Deum. Benedicite, &c 
F.T|LESSED be the Lord God of our Fathers. K 
XJ May he be praised and glorified for ever. V. Let 
us bless the Father, Son, and Holy Ghost. R. Let us 
adore and magnify him for ever, F. Blessed be our 
Lord in heaven. R. Let praise and glory be given to 
him for ever. F. Bless our Lord, my soul. R. And 
forget not my affliction. F. Lord, hear my prayer. R. 
And let me cry come to thee. 

Let us pray. 

Almighty and everlasting God, I here acknowledge 
thy blessing in the recovery of my health, and return 
thee my hearty thanks for it. I beg thy grace for the 
making better use of it than hitherto I have done, that 
I may correct all the errors of my past life, that I may 
improve in virtue, be an example to others, and sanctify 
that health to thee which is now thy special gift, that 
thus living to thee I may be ever prepared for my last 
hour, through Jesus Christ our Lord, (fee. 

A thanksgiving upon any other occasioii. 
To thee, O eternal Father, I render thanks for this thy 
particular mercy to me, I acknowledge myself unworthy 
of the least of thy favours, having lived ungrateful 
amidst the wonderfub effects of thy goodness towards 
me, every day being encompassed with blessings, yet* 
how little mindful have I been of the hand from whence 
they came ! Hence I cannot but admire thy bounty^ 
which, not checked by my ingratitude, it still opening its 
treasure to me ; but when I look farther upon my own 
unhappy self, and see how often under the enjoyment of 
thy mercies, I have transgressed thy commands, and 
confederated with the worst of enemies, have rebellioiisly 



PART IV.] PRAYERS FOR PARTICULARS. 



327 



lifted up my hands against thee, abusing thy own gifts 
to thy j^reater displeasure ; and yet notwithstanding 
these wretched provocations, still find thy mercies daily 
flow in upon me, with the addition of new favours : 
when I reflect upon this my infinite ingratitude, and 
this thy infinite goodness, what can I do but fall down 
surprised, and with the profoundest homage adore that 
mercy, which, although I cannot comprehend, I see is in- 
viting me with new blessings, whereas I deserve nothing 
at thy hands but the greatest of all piuiishments. 

What can I do but publish these thy praises, and con- 
fess to the whole creation that thou art infinite in mercy 
and goodness, and that thy name is infinitely adorable. 

But what is all I can say, who am but an inconsider- 
able and sinful worm ! Rather let all creatures join in 
the praises oi' the Lord. And you blessed spirits, who 
assist before the throne : you, who better knovv^ how 
merciful and good our Lord is, fall down and adore him. 
Blessing, and glory, and v/isdom, and thanksgiving, and 
honour, and power, and might, be unto our Lord, for 
ever and ever. Amen. 

But still, O God, it is my part, as a homage always 
due from me, to acknowledge this effect of thy' goodness 
bestowed on so unworthy a creature, besides infinite 
other titles, which oblige me to daily offer myself, as now 
I do, to be thy faithful servant for ever ; and with all 
my soul pronounce these sacred words, — Praise, o;lory, 
adoration, and thanksgiving be to thee, O eternal God, 
Father, Son, and Holy Ghost, both now and for all eter- 
nity. Amen. 

Besides daily endeavour, for amendment of life^ it is 
advisable to spend one day every month, if not one 
day a week, in preparing for death ; in order where- 
unto, imagining ourselves in a dybig condition, loc 
may use the precedent acts and prayers, or these 
follovnng. 

OGOD, by whose appointment I am here in the pil- 
grimage of this life, having breath lent me for a 
time, but being soon to surrender it up into thy hands 



328 



PRAYERS FOR PARTICULARS. [PART IV. 



who gavest it, grant, I beseech thee, I may be prepared for 
that moment, that whenever my soul shall be summon- 
ed to appear before thee, it may find in thee the comforts 
of a loving father and merciful judge. 

For this end I implore thy particular grace, that my 
life may be a daily preparation for death, and that I may 
live every day as if it were to be my last, that I may be 
thus wise to eternity. Grant, O most blessed Lord, I 
may every day call myself to an account, and look into 
the true state of my soul ; suffer me not, I beseech thee, 
to tolerate any sinful practice within myself, nor to go on 
blind imder the enjoyment of a false peace, nor connive 
at any guilt under any pretext whatever. 

Let it be my continual endeavour to war against sin, 
and to be watchful in avoiding all the dangers and oc- 
casions of it; give me discretion in observing all the 
snares of the world, of corrupt practice, of the devil and 
self-love, and strength to stand against them ; let sincere 
repentance cancel all my past guilt, and may it be my 
constant practice by daily sighs of a contrite heart, to 
tvipe away the sins of every day ; and therefore, far be 
it from me, O God, to delay the amendment of my life, 
or to put my confidence in a death-bed repentance ; this 
I am sensible is a very great delusion, and the loss of 
innumerable souls. From this blindness, O God, de- 
liver me. 

Thus, O blessed Lord, may I go on, still using my 
best endeavours to improve in virtue, to do good to all, 
and by good works to make my election sure. May my 
heart be always inflamed with thy holy love, ever soli- 
citous to walk in thy commandments, and both in doing 
and suffering to do thy will. In this method may I live 
in this world, waiting till my change comes for a better, 
and when this comes, stand by me with thy Almighty 
Power, and be my merciful protector. Let not the 
enemy prevail against me, but comfort my soul with thy 
infinite mercies : Preserve me from all temptations, but 
above all from despair and presumption. Secure me 
against all inward disturbance and terror, and grant this 
one petition, that, giving up my soul full of faith, hope, 
and charity. I may meet with this happy welcome from 



PART IV.] PRAYERS FOR PARTICULARS. 



329 



thee : Well done, good and faithful servant, enter into 
the joy of thy Lord: For thrice blessed are those ser- 
vants, whom when the Lord comes he shall find watch- 
ing. Grant this blessing, O God, through the merits of 
my Redeemer, that I may glorify thy name for all 
eternity. 

Grant, O my God, that a daily remembrance of my 
death, may make me always providing for it, always 
fearful to offend thee, and ever living with a sincere re- 
gard to thy honour, and my salvation, in all my thoughts, 
words, and deeds, that so whenever death shall seize 
me, I may die in thy love, and come to enjoy thee in 
everlasting bliss. Blessed are the dead which die in 
our Lord, <^^c.for their vjorks folloio them. 

I humbly, therefore, dear Jesus, beseech thee to give 
me grace so to spend my transitor^r life, in virtuous and 
holy actions, that when the day of my death shall come, 
I may find comfort in my soul, (however afflicted my 
body may be,) and with faithful hope of thy mercy, in 
due love towards thee, and charity towards all others, 
I may through thy grace depart hence out of this vale 
of misery, and hasten to that glorious country, wherein 
thou hast bought us with thy precious blood, and eternal 
inheritance. I therefore consecrate the remainder of 
my life, together with all the pains and agony of my ap- 
proaching death, to thee, my .Tesus, who hast triumphed 
over death, the punishment of sin, I desire henceforward 
to be entirely united to thee, that after this life I may 
praise thee in heaven, with the saints for ever. 

I beseech thee, sweet Jesus, by that love which brought 
thee fi'om heaven, by thy death and passion, so to dis- 
pose my soul, that it may be always ready to go forth to 
meet thee, when ever thou shalt call Into thy hands O 
Lord, I commend my spirit ; Lord Jesus, receive my soul. 

For a woman near her labour, or any time whilst going 
with child. 

SINCE it is thy will, O Lord, that in punishment of 
the first sin, we shall bring forth children in pain and 
labour, I humbly accept of this penalty as just, and sub- 
mit to all the troubles of mv present condition : But con- 
28* 



330 PRAYERS FOR PARTICULARS. [pART. IV. 

sider, O Lord, my weakness, and give me strength to 
bear whatever thou hast appointed for me ; leave me not 
in the time of my distress, but by thy heavenly grace 
support me in all my pains, and moderate them, if it be 
thy blessed will, or at least grant I may go through them 
with courage, and resignation to the ways of thy provi- 
dence, shewing myself faithful to my God and Lord, 
without murmuring or impatience. I confess my 
weakness, O Jesus, I can do nothing of myself; in thee 
is my only trust. I beseech thee to strengthen and de- 
liver me from all dangers, and enable me to go through 
my present difficulties ; as thou hast shewed thy great 
mercy in carrying me on thus far, so continue, and finish 
these thy blessings, by granting me a safe delivery. 
Help me in the hour of my labour, that I may see the 
fruit thou hast given me, brought forth with life, and 
made thy child by holy baptism. Lord, save both me 
and the child, and mercifully direct those about me, that 
they may do what is best for the safety of us both. In 
thee alone I put my trust ; Lord, save thy servant, and 
let thy will be done in me. 

The Prayers of others for her. 

O, most dreadful Sovereign, who didst pass sentence 
upon the first woman, that for her sin, she should bring 
forth children in sorrow, and art pleased to extend the 
same sentence most justly upon all woman-kind, none 
excepted but the ever blessed Virgin Mary^ mother of 
our Redeemer, we most humbly beseech thee to mitigate 
the rigour of this general edict, in behalf of this thy poor 
handmaid N. now labouring in the pains of child-bearing, 
and give her courage, comfort and patience in her sufier- 
ings. Grant her, O Lord, a speedy and happy deliverance, 
and that the child she bears, may be brought forth with 
all such perfections of soul body, and senses, as are be- 
fitting our nature, but most especially that it may live to 
be adorned with all supernatural graces given by bap- 
tism, and both the child and the mother may become thy 
faithful servants through Christ our Lord. Amen. 

Lord, help thy servant, and let her cry come unto 
thee ; send her relief, courage, and comfort in this her 



PART IV.] PRAYERS FOR PARTICULARS. 331 

distress. Remember her weakness, O God of mercy, 
and according to her afflictions, so give her strength to 
bear it, teach her to suffer in the spirit of her Redeemer ; 
and thou, O Jesus, communicate to her thy holy spirit. 
Give her an humble heart, so as quietly to submit to her 
present trouble in punishment of sin, and a will entirely 
conformable to thine, accepting all thy appointments as 
a good christian ought ; but because she is weak, we im- 
plore thy mercy to have compassion on her, to help her 
in her present circumstances, that she may be speedily 
delivered with safety both to herself and her child. 
Have mercy on thy servant, O God, have mercy on her, 
O Mother of God, vouchsafe we beseech thee, to implore 
mercy of thy Son for her, that being safely delivered, 
and the child baptised, they may both live to serve their 
Maker, and after having gone through this vale of mi- 
sery, come at last to the eternal joys of heaven. Amen. 

The Litany of our Lady^ of all Saints^ and other 
Prayers^ may he j)rofitably said for her. 

A Thanksgiving upon her deliverance 
We return thee thanks, O Father Almighty, for that 
thou hast been pleased to shew this mercy to thy servant. 
May all creatures both in heaven and earth for ever bless 
thy name for this thy goodness, and grant, we beseech 
thee, that both mother and child may ever acknowledge 
the mercy of this hour in the best thanksgiving of an 
holy life. Take them both into thy protection, direct 
those who have the care of them, and preserve them from 
all evil. Amefi. 

Instructions and Prayers for Prisoners. 

THE innocent imprisoned may find the exercises of 
many virtues ; for their encouragement and comfort 
they have the example of Christ, of his apostles, martyrs, 
confessors, &c. The guilty, who otherwise had run on 
in their sins to the ruin of their souls, having now a stop 
put to them, should look on their imprisonment as a 
mercy from God to call them to repentance, and make 
good use of it, for a little time now lost may be irrepa- 



332 



PRAYERS FOR PARTICULARS. 



[part IV. 



rable. They must, therefore, beseech God to preser^^e 
them against the corruptions in the prison, as he did Lot 
in Sodom^ and avoiding all intemperance, become hum- 
ble under their sins, patient in their trials, and before 
sentence of death, by pra^^er, contrition, and confession 
of their sins, work their reconciliation with God, lest 
that become after more difficult by a stricter confinement, 
by dejection of spirit, or terrors of approachinof death, 
against which they must labour, hoping in God"s mercy 
to obtain pardon for all their sins upon repentance, 
and to save their souls as the repenting thief did upon 
the cross. 

.4 Daily Prayer before Trial. 

O God, in whose power is all things, and without 
whose order or permission nothing happens in this 
world, I recommend myself and my cause entirely into 
thy hands, beseeching thee to appoint every thing be- 
longing unto me, as shall be most conformable to thy 
blessed will. I lay before thee my desires of meetmg a 
favourable sentence, but if thou knowest this not to be 
best for me, do with me as thou pleasest. I ought to 
have no other vdll but thine, and therefore whatever my 
flesires are as to liberty or life. I desire now to renounce 
all those, and leave all to the disposal of thy infinite 
v/isdom and goodness, believing that best for me which 
thou shalt appoint. 

Since thou providest for the birds of the air, and there 
falleth not a leaf from a tree, nor a hair from my head, 
but by thy Providence, I rest under thy care, iriost as- 
sured that nothing shall befall me but by thy appoint- 
ment, ti this confidence I desire to rest, as knowing 
whatever powers are over me, they are all subject to 
thee, and that they cannot move one step in my concern, 
but by thy permission, and therefore, whatever they de- 
termine, must be what thou hast ordained for me, they 
being the instruments of thy mercy or justice. 

I, "therefore, being entirely in thy hands, have nothing 
to fear but my own weakness, and so I beseech thee to 
have compassion on me, and give me that inward strength 
and steadiness of mind, as to embrace with true peace 



PART IV.] PRAYERS FOR PARTICULARS. 333 

and sabmission, whatever thou shalt manifest to be thy 
will. Stand by me in this day of trial, and put into my 
mouth what I shall say ; deliver me from all solicitude 
and surprise, and let not false witnesses, prejudice, or 
passion prevail against me. Thus, my God, I leave 
myself both as to liberty, life, or death, in thy hands ; 
I have nothing but what thou hast given me, and thou 
mayest take it away when and after what manner thou 
pleasest. Do with me what thou seest best ; not mine, 
but thy will be done in me, while I live upon earth. 

If at Trial freed^ thank God ; if sentenced to Deaths 
say, 

O God, thy will be done. I received my life from 
thee, and ought I not to surrender it when thou de- 
mandest it of me ? Lord, give me grace to do it cheer- 
fully, and say freely, Thy will he done on earthy as it is 
in heaven. Teach me, I most earnestly beseech thee, to 
do thy will, and let me want nothing necessary for a 
happy end. Give me courage to patiently suffer what 
thou hast appointed for me, and permit me not to depart 
out of this world in thy displeasure. 

To foresee the hour of my death, and have time to 
prepare for it, is a great advantage, and most singular 
mercy of God to me : a natural death might have less 
terror, but in that I might have wanted many advan- 
tages, which are now granted to me. If my death be 
violent, was not that of my Redeemer's so too ? did not 
the apostles and martyrs finish their course by the hands 
of executioners ? I have in this an opportunity of offer- 
ing myself a sacrifice to God, and of being more closely 
united by my sufferings to Christ expiring on the cross. 
If he, being innocent, accepted that death for my sins, 
why should I not accept this, who have been guilty of 
so many offences ? this death is justly due to my sins, 
and is it not a mercy God punishes me here ? may I not 
hope he has not reserved my punishment fOr hereafter? If 
I cast myself entirely on God's mercy, will he not be as 
merciful to me as if 1 were to die in my bed ? what are 
my sufferings if compared with the sufferings of Christ ? 
to the torments of hell which I have deserved ? to the 



334 PRAYERS FOR PARTICULARS, [PART IV. 

blessings I have received? to the eternal happiness 
I hope for ? all I can suifer here is nothing ; I accept it 
all, Lord, thy will be done. Lord, give me grace to die 
with true repentance for all my sins. 

Going to Execution^ let him offer himself and all to 
God, and with a patient and composed spirit, confide 
wholly in God's 7nercy, and with heart and mind, 
use acts of contrition, resignation, hope, confidence^ 
love of God, (S^c. saying, 

O God, be with me, and help me in this my last hour. 
' Deal not with me according to my sins, neither re- 
ward me according to my iniquities. 

But according to the multitude of thy tender mercies, 
have compassion on me, and blot out all my iniquities. 

It grieves me from my heart that I have oifended thee. 
Lord, pardon me. 

Pardon me, dear Lord, through the merits, death and 
passion of thy only son. 

Jesus, in thee I put my trust, be now to me a Jesus, 
and save my soul. 

Shelter me now under the shadow of thy wings, and 
stand by me in the day of tribulation. 

1 beseech thee, by all the torments thou sufFeredst for 
the sins of men, to help me. 

I run to thy wounds for shelter, to the foot of the cross, 
and desire in my sufferings to be united to thee. 

Infuse into my soul, O God, a true love of thee, that 
in perfect charity I may render my soul to thee. 

Lord, thou art good and merciful in all thy ways, do 
with me as thou pleasest, only give me thy grace ; that no- 
thing may be wanting on my part for my soul's salvation. 

O Jesus, fountain of mercy, have compassion, and 
help me in this last moment, in this time of distress. 
Let thy death and passion plead for me, and stand be- 
tween my soul and the divine justice. 

Thou art my Redeemer, my Saviour. Lord save my 
soul, and let these sweet words sound in my ears : This 
day thou shall he with me in paradise. 

Receive me, my crucified Jesus, into thy loving arms. 



PART IV.] PRAYERS FOR PARTICULARS. 33j> 

which were stretched forth for me on the cross ; receive 
me into those embraces of thy infinite charity, and draw 
my soul to thee. In thee I beheve, in thee I hope : Lord, 
let me not perish, whom thou hast redeemed with thy 
precious blood. 

Who receivedst the thief upon the cross, according to 
the multitude of thy tender mercies, have compassion on 
me. Forgive me all my sins, and supply all my defects. 
Dispose my soul, that it may now be prepared to go forth 
to meet thee. Grant me true patience and perfect resig- 
nation in my last anguish, confirm my faith, strengthen 
me in hope, and perfect me in charity, that departing 
hence, my soul may be received into thy mercy. 

O God, be merciful to me a sinner. Lord Jesus^ into 
thy hands I commend my spirit. Lord Jesus, receive my 
soul. 

Prayers for those that are to receive the Sacrament of 
Confirmation^ which may he ever after profitably used. 

I AM sensible, O God, of my own weakness and insuf- 
ficiency to fight thy battles, to sufter in thy cause like 
one of thy soldiers, to accept of poverty, distress, chains 
or death, in defence of thy faith, and with liberty and 
life to assert the right of the gospel. The little occasions 
and trials I daily find, convince me of my want of cour- 
age, and make me yield before them ; Therefore, I be- 
seech thee, this day, to give me thy holy spirit, and 
seven-fold grace of the Holy Ghost, whereby I may be 
enabled to perform all duties, and with all fidelity serve 
thee. 

Come then, O Holy Ghost, who replenishes the hearts 
of the faithful, descend into my soul, and make it the 
place of thy abode. Remove from me all vicious shame, 
and inspire me with christian courage. Strengthen me 
against all the assaults of self-love, of the world and 
flesh. Make me bold in every duty, and only fearful to 
offend thee. Let nothing persuade me to contemn, or 
forsake thy law. Let the attempts of flattery, or terror, 
be equally vain and fruitless upon me, and let me now 
drink so deep of this torrent of sweetness, that neither 
chains, nor racks, may be able to force me from my duty^ 



336 



PRAYERS FOR PARTICULARS. [PART IV. 



but like the blessed apostles, thy true soldiers, I may- 
even rejoice in suffering for thee. However weak I am 
in myself, confirm me with thy principal spirit, and thus 
I shall be made strong in thee, thus I shall become thy 
soldier too, and fight till death, against the enemies of 
my soul, the world, the flesh, and the devil : Come then, 
O Holy Ghost, and fill my soul with all thy gifts. 
Amen. 

Vouchsafe to descend on me at this present moment, 
as thou didst miraculously on the apostles on the Day 
of Pentecost, in fiery tongues, and on multitudes after, 
by the imposition of the apostles' hands, and of those 
bishops that were in the ministry, that with a lively faith 
and inflamed heart, I may zealously proclaim thy hea- 
venly mysteries, and by the assistance of thy seven-fold 
grace, vigorously withstand, and always overcome all 
visible and invisible enemies, and be ever ready to do 
thy will, and suffer all torments, even death itself, for the 
true faith. Amen. 

Here you may say the Hymn^ Yeni Creator Spiritus, 

After Confirmation^ daily say, 

merciful God, T return thee thanks for all thy bless- 
ings, but most particularly for these so great blessings 
bestowed on me, in the sacrament of confirmation. I be- 
seech thy divine goodness, that with gratitude I may ever 
remember them, and increase daily in wisdom, under- 
standing, council, fortitude, knowledge, piety, and in thy 
fear, which are the seven gifts of the Holy Ghost ; and 
that I may abound with charity, joy, peace, patience, long- 
animity, goodness, benignity, mildness, fidelity, modesty^ 
continency, charity, the effects and fruits of the Holy Ghost. 
O my God ! as thou art the bountiful giver, so be thou 
the keeper of those precious gifts and fruits in my soul 
till death ; if such great treasures are left in my keeping 
only, through the craft and malice of the devil, I shall 
soon be deprived of them, but under thy care and all 
watchful eye, they will be safe from his attempts. 

1 humbly beg pardon for having come to this sacra- 
ment not so well prepared, nor so fully instructed con- 



PART IV.] PRAYERS POR PARTICULARS, 



337 



cernin^ its worth and excellency, as I ought ; for not ap- 
proaching it with more zeal, and fervent desires of liv- 
ing all my days according to its spirit and sanctity ; 
for omitting to live up to the rules and maxims of the 
gospel ; but now, my God, from henceforward with the 
grace received in confirmation, I most firmly purpose to 
perform all the duties of a good Christian, and approve 
myself a true soldier of Jesus Christ. 

This, O my God, is at present the sincere intention of 
my heart, but the more I consider my own weakness 
and the strength of my enemies, the more I beg further 
supplies of thy grace from day to day, that neither the 
world, conversation, nor custom, may ever be able to 
corrupt me by their pernicious principles ; that I may 
have courage to resist all shame and fear which so often 
have made me faint-hearted, and hindered me from 
speaking or acting boldly in opposition to sin, as my 
duty required. Grant me also grace, O God, that I may 
suffer in humility and silence all the contradictions, af- 
fronts, and calumnies I shall meet with ; one thing more 
I presume to ask of my God, which is, that I may no 
longer seek peace, or rest in the things of this world, but 
in thy love only, and do always what most contributes 
to thy honour. Amen. 



OF MASS. 

An Ohlatio7i or Prayer before Mass. 
T O God, an unworthy sinner, come here to offer this 
day to thee the sacrifice of thy only Son, which I 
offer thee together with all the grateful sacrifices that 
have been offered to thee from the beginning of the 
world, in union with that wonderful sacrifice which my 
Eedeemer instituted at his last supper, and consummated 
on the cross to thy greater praise and glory, in acknow- 
ledgment of thy supreme dominion over all creatures, 
and our dependance on thee, in remembrance of the 
death and passion of my dearest Saviour, in thanksgiv- 
ing for all thy blessings bestowed on me, and all man- 
kind, for the obtaining pardon of all my sins, which I 
29 



338 



PRAYERS FOR PARTICULARS. [PART IV, 



detest from my heart, as they are displeasing to thee, for 
the relief of all my necessities, both spiritual and tempo- 
ral, and of all Christian people, friends and enemies ; 
for the preservation and increase of thy holy Church, 
and all ecclesiastical persons ; for the union of all Christ- 
ian princes ; for the conversion of all Heretics ; for the 
salvation of our rulers, and of all our fellow citizens ; 
for my parents, friends and benefactors, whether living 
or dead ; and finally, for all, both living and dead, for 
whom thou, my God, wouldest have me pray. 

Who assist at Mass, 7nay either meditate on the mys- 
teries^ or say other Prayers, ivith regard to the chief 
parts thereof ; or say loith the Priest the Ordinary of 
the Mass J as follows in this of the blessed Trinity. 

A. In the name of the Father, and of the Son, and of 
the Holy Ghost. Amen. 

I will go to the altar of God. 

A. To God who rejoices my youth. 

P. Judge me, O God, and discern my cause from an 
ungodly people — from the unjust and deceitful man de 
liver me. 

A. Because thou art my God, my strength why hast 
thou rejected me ? And why do I go sorrowful whilst 
the enemy aiiiicts me. 

P. Send forth thy light and truth, they have con- 
ducted and brought me to thy holy mount, and to thy 
tabernacle. 

A. And I will go to the altar of God, who rejoices my 
youth. 

P. O God, my God, I will praise thee on the harp ; 
why art thou sad, my soul, and why dost thou trouble 
me. 

A. Hope in God, for I will praise him ; he is my cons 
fort and my God. 

P. Glory be to the Father, and to the Son, and to the 
Holy Ghost. 

A. As it was in the beginning, is now, and ever shall 
be, world without end. Ameri, 



PART IV.] PRAYERS FOR PARTICULARS. 



339 



P. I will go to the altar of God. 
A. To God who rejoices my youth. 
P. Our help is in the name of our Lord. 
A. Who made heaven and earth. 
P. I confess to Almighty God, &c. 
A. Almighty God be merciful to thee, forgive thee thy 
sins, bring thee to life everlasting. 
P. Amen. 

A. I confess to Almighty God, to the blessed Virgin 
Mary, to the blessed Michael Archangel, to the blessed 
John Baptist, to the holy apostles Peter and Paul ; to all 
the saints, and to you. Father, that I have too much 
sinned in thouglit, word, and deed, through my fault — 
through my fault — through my most grievous fault : 
therefore I beseech thee, blessed Virgin Mary, the bless- 
ed Michael the Archangel, the blessed John Baptist, 
the holy apostles Peter and Paul, and all the saints, and 
you. Father, to pray to our Lord God for me. 

P. Almighty God be merciful to you, and forgiving 
your sins, bring you to life everlasting. 

A. Amen. 

P. Almighty and merciful God, grant us pardon, ab- 
solution, and remission of our sins. 
A. Amen. 

P. Looking towards us, O God, thou wilt quicken us. 

A. And thy people will rejoice in thee. 

P. Lord, shew us thy merc}^. 

A. And grant us thy salvation. 

P. Lord, hear my prayer. 

A. And let my cry come unto thee. 

P. Our Lord be with you. 

A. And with thy spirit. 

P. Let us pray. 

Take from us our iniquities, we beseech thee, O Lord, 
that we may be worthy to enter into thy sanctuary with 
a clean heart, through Christ our Lord. Amen. 

Kissing the Altar, he says, 
We beseech thee, O liOrd, by the merits of thy saints, 
whose relics are here, and of all the saints, to forgive 
me all my sins. Amen. 



340 



PRAYERS FOR PARTICULARS. [PART IV. 



Blessed be the Holy Trinity, and the Undivided Unity 
of God ; we will glorify him, because he has dealt mer- 
cifully with us. Ps. viii. 1. 

O Lord our Lord, how wonderful is thy name in the 
whole earth. 

V. Glory be to the Father, and to the Son, and to the 
Holy Ghost, as it was in the beginning, is now, and ever 
shall be, world without end. Amen. 

P. Lord, have mercy on us. 

A. Lord, have mercy on us. 

P. Lord, have mercy on us. 

A. Christ, have mercy on us. 

P. Christ, have mercy on us. 

A. Christ, have mercy on us. 

P. Lord, have mercy on us. 

A. Lord, have mercy on us. 

P. Lord, have mercy on us. 

Glory be to God on high, and peace on earth to men 
of good will. We praise thee, we bless thee, we adore 
thee, we glorify thee, we give thanks to thee for thy 
great glory. O Lord God, heavenly King, God the Fa- 
ther Almighty, Lord Jesus Christ, the only begotten Son, 
Lord God, Lamb of God, Son of the Father, who takest 
away the sins of the world, have mercy on us ! who 
takest away the sins of the world, have mercy on us ! 
hear our prayers, who sittest at the right hand of the 
Father, have mercy on us, because thou only art holy, 
thou only art our Lord, thou only, O Jesus Christ, with 
the Holy Ghost, art most high in the glory of God the 
Father. Amen. 

The Priest turiied to the People^ says, 
O Lord be with you. 
A. And with thy spirit. 

The Collect, or Prayer. 
Almighty eternal God, who hast given grace to us 
thy servants, in the confession of true faith, to acknow- 
ledge the glory of the eternal Trinity, and in the power 
of majesty to adore the Unity, we beseech thee, by that 
stedf£istness of the same faith, we may ever be defend- 



PART IV.] PRAYERS FOR PARTICULARS, 



341 



ed from ail adversity, through our Lord Jesus Christ. 
Amen. 

The Epistle. 2 Cor. xiii. 

Brethren, rejoice, be perfect, exhort, be of one mind, 
have peace, and the God of peace and love shall be with 
you. The grace of our Lord Jesus Christ, and God's 
charity, and the communication of the Holy Ghost, be 
with you all. Amen. 

A. Thanks be to God. 

The Gradual. Dan. iii. 

Blessed art thou, O Lord, who beholds the bottomless 
depth, and sits above the cherubims. 

V. Blessed art thou in the firmament of heaven, and 
praiseworthy for ever. Hallelujah, Hallelujah. 

V. Blessed art thou. Lord God of our Fathers, and 
praiseworthy for ever. Hallelujah. 

The Prayer before the Gospel. 

Cleanse my heart and my lips, O Almighty God, who 
didst cleanse the lips of the prophet Isaiah with a burn- 
ing coal, vouchsafe^ through thy gracious mercy, so to 
purify me, that I may worthily deliver the gospel through 
Christ our Lord. Amen. 

Bless me, O Lord — Our Lord be in my heart and lips, 
that I may worthily and competently publish his gospel 
Amen. 

Our Lord be with you. 

A. And with thy spirit. 

P. The following part of the gospel according to St, 
John, XV. 26. 

A. Glory he to thee, O Lord. 

At that time, Jesus said to his disciples, when the 
Comforter comes, whom I will send to you from the Fa- 
ther, the spirit of truth, who proceeds from the Father, 
he shall give testimony of me ; because you are with me 
from the beginning ; these things I have spoken to you, 
that ye be not scandalized. They will cast you out of 
the synagogues; but the hour cometh, that everyone 
who kills you, shall think he does service to God. And 
29* 



342 



PRAYERS FOR PARTICI'LARS. [PAPvT IV. 



these thing's the^^ will do to you. because they have not 
known the Father nor me. hut these tilings I have spo- 
ken to you. that when the hour shall come, you may 

remember I told you. 

A. Praise he to thee. O Christ. 

P- May our sins be blotted out by the word, of the 
gospel. 

The Nicene Creed. 

I behere ui one God. the Father Almighty, maker of 
heaven and earth, and of all things visible and invisible, 
and in one Lord Jesus Christ, the only begotten Son of 
God. and born of the Father before all a2"es. God of 
God. hght of light, true God of true God; begotten, not 
made, consubstantial to the Father, by whom all things 
were made, vrho for us men and for our salvation, came 
down from heaven, and was mcarnate by the Holy 
Ghost of the Yirgiu Mary, and was made man : was 
also crucified for us. sutlered under Pontius Pilate, and 
was buried : and the tliird day rose a2:ain according to 
the scriptures, and ascended into heaven : sitteth at the 
right hand of the Father, and shall come again with 
glory to judge both the quick and the dead, of whose 
kinc;dom there shall lie no end. And in the Holy Gbost. 
the Lord and giver of life, wlio proceeds from tlie Fatlier 
and the Son, who tosrether with the Father and the Son. 
is adored and glorified, who spoke by the prophets. 
And one holy, Catholic, and Apostolical Church. I 
acknowledge one baptism for the remission of sins, and 
I expect the resurrection of the dead, and the life of the 
world to come. Amen. 

Our Lord be with you. 

A. And icith thy spirit. 

Offertory. 

P. Blessed be God the Father, and the only-begotten 
Son, as also the Holy Ghost, because h.e has dealt mer- 
cifuU}' with us. 

In offering the Bread, he says, 
Receive, O holy Father, almighty and eternal God, 
this unspotted host, which thy unworthy servant oifers 



PART IV,] 



MASS. 



343 



unto thee, my living and true God, for my innumerable 
sins, offences, and negligences, for all here present, and 
for all faithful Christians living and dead, that it may 
avail me and them to life everlasting. Amen. 

Wine and Water put into the Chalice^ he says, 

God, who, as a wonderful effect of thy power, hast 
created human nature, and restored it by a greater mira- 
cle, grant us by the mystery of this wine and water, to 
partake of his divinity who vouchsafed to take upon him 
our humanity, namely Jesus Christ our Lord, thy Son, 
who being God, liveth and reigneth with thee in the unity 
of the Holy Ghost, for ever and ever. Amen. 

Offering the Chalice, he says, 
We offer unto thee, O Lord, this chalice of salvation, 
beseeching thy clemency, that it may ascend before thy 
Divine Majesty as a sweet perfume for our salvation, and 
for that of the whole world. Amen. 

Receive us, O Lord, in the spirit of himiility, and con- 
trition of heart, and grant that the sacrifice we offer this 
day in thy sight, may be pleasing to thee, O Lord God. 

Come, thou almighty and eternal God, the sanctifier, 
and bless the sacrifice prepared for the glory of thy holy 
name. 

Washing his Hands, he says, Psal. xxv. 6, <fec. 

1 will wash my hands among the innocent, and I will 
surround thy altar, O Lord. 

That I may hear the voice of praise, and declare all 
thy marvellous works. 

Lord, I have loved the beauty of thy house, and place 
of habitation of thy glory. 

O God, destroy not my soul with the impious, nor my 
life with men of blood. 

Whose hands are full of iniquity, and their right hand 
loaded with gifts. 

As for me, I have entered in my innocency ; redeem 
me, and have mercy on me. 

My foot hath stood in the right way, in the churches 
I will bless thee, O Lord, 



344 



MASS. 



[part IV. 



Glory be to the Father, and to the Son, and to the 
Holy Ghost, &c. 

In the midst of the Altar ^ he saps, 
Receive, O holy Trinity, this oblation, which we make 
HI memory of the passion, resurrection, and ascension of 
our Lord Jesus Christ, and in honour of the ever blessed 
Virgin Mary^ of St. John Baptist, of the holy apostles 
Peter and Paid, and of all thy saints, that it may be 
available to their honour, and our salvation ; and may 
they, whose memory we celebrate on earth, vouchsafe to 
intercede for us in heaven, through the same Christ our 
Lord. Amen. 

Turning to the People, he says, 
Pray, brethren, that my sacrifice and yours may be 

acceptable to God the Father Almighty. 

A. Our Lord receive the sacrifice from thy hands, to 

the praise and glory of his name, and to the benefit 

both of us, and of his holy Church. 

The Secret. 

P. Sanctify, we beseech thee, O Lord our God, by the 
invocation of thy holy name, this host we olfer unto thee, 
and make us thereby a gift for ever acceptable to thee, 
through Christ our Lord thy Son, who liveth and reign- 
eth with thee, in the unity of the Holy Ghost. 

The Preface. 
World without end. 
A. Amen. 

P. Our Lord be with you. 

A. And toith thy spirit. 

P. Lift up your hearts. 

A. We lift them up to our Lord. 

P. Let us give thanks to our Lord God. 

A. It is meet and just so to do. 

P. It is very meet and just, right and available to sal- 
vation, that we always and in all places give thanks to 
thee, O Holy Lord Father Almighty, eternal God, who, 
together with thy only begotten Son, and the Holy Ghost, 



PART IV.] 



MASS. 



345 



art one God, our Lord, not in the singularity of one per- 
son, but in Trinity of one substance. For what we be- 
Ueve of thy glory, as thou hast revealed it to us, the same 
we believe of thy Son, the same of the Holy Ghost, with- 
out difierence of distinction, that in the confession of the 
true and eternal Deity, together with propriety in per- 
sons, unity also in essence, and equality in majesty be 
adored, which the angels and archangels praise, as also 
the cherubims and seraphims, who cease not to cry out 
daily with one voice, saying, holy, holy, holy. Lord God 
of Sabbath, the heavens and the earth are full of thy 
glory. Hosannah in the highest, blessed is he that co- 
meth in the name of our Lord, Hosannah in the highest. 

The Canon of the Mass. 
Therefore, most merciful Father, we humbly beseech 
thee, through thy Son Jesus Christ our Lord, to accept 
and bless these »f« gifts, these ►J* presents, these »^ holy 
undefiled sacrifices, which first we ofifer to thee for 
thy holy Catholic Church, that thou wouldest be pleased 
to grant her peace, to preserve unity, and govern her 
throughout the whole world, together with thy servant 
our chief pastor iV, and our bishop iV; as also all or- 
thodox believers and observers of the Catholic and 
Apostolic faith. 

A Commemoration of the Living. 

Be mindful, O Lord, of thy servants, men and women, 
N. and N. {here are mentioned the livings who are prayed 
for in "particular^) and of all here present whose faith 
and devotion is known unto thee, for whom we offer, or 
who offer up to thee this sacrifice of praise for them- 
selves, and for all theirs, for the redemption of their souls, 
for the hope of their salvation and safety, and pay their 
vows unto thee, the eternal, living, and true God. 

Communicating with, and honouring the memory es- 
pecially of the ever blessed Virgin Mary^ mother of our 
Lord God Christ Jesus, as also the blessed apostles and 
martyrs Peter and Paul, Andrew, James, John, Tho- 
mas^ James, Bartholomew), Matthew, Simon and Thad- 
eus, Ldnus, Cletus, Clement, Xistus, Corneliiis^ Cy- 



346 



MASS. 



[part IV. 



prian, Laurence, Crisogonus, John and Paul, Cosman 
and Damian, and all thy saints, by whose merits and 
prayers grant that we may in all things be defended by 
the help of thy protection, through the same Christ our 
Lord. Amen. 

His hands spread over tae Ohlation, he says, 

We therefore beseech thee, O Lord, graciously to ac 
cept this oblation of our servitude, and also of thy whole 
family, and dispose our days in thy peace, and preserve 
us from eternal damnation, and rank us in the number 
of thy elect, through Christ our Lord. Ameji. 

Which oblation we beseech thee, O God, to render in 
all things blessed, >^ approved, bj» effectual, ^ reasonable, 
and acceptable, that it may be made for us the body 
and »f» blood of thy beloved Son our Lord Jesus Christ. 

Who the day before he suffered took bread into his 
holy and venerable hands, and his eyes lifted up towards 
heaven to thee, O God, his omnipotent Father, giving 
thanks to thee, he blessed, brake, and gave to his dis- 
ciples, saying, take and eat you all of this ; for this is 
my body. [Here the priest elevates the sacred host.) In 
like manner, after he had supped, taking also this excel- 
lent chalice into his holy and venerable hands, giving 
thee also thanks, he blessed it, and gave to his disciples, 
saying, take and drink you all of this ; for this is the 
chalice of my blood, of the new and eternal testament 
{a mystery of faith) vjhich shall be shed for you, and for 
many to the remission of sins. 

As often as you do these things, you shall do them in 
memory of me. 

Here the Priest elevates the Chalice. 
Wherefore, O Lord, we thy servants, as also thy holy 
people, being mindful both of the blessed passion of the 
same Christ thy Son our Lord, and of his resurrection, 
as also of his glorious ascension into heaven, offer unto 
thy most excellent majesty of thy gifts and grants a pure 
^•Js host, an holy ^ host, an immaculate *f» host, the 
holy ^ bread of eternal life, and chalice of ^ everlast- 
ing salvation. 



PART IV.] 



MASS. 



347 



Upon which vouchsafe to look witn a propitious and 
serene countenance, and to accept them. As thou wert 
pleased graciously to accept the gifts of thy holy servant 
Abel the just, and the sacrifice of our patriarch Abraham j 
and the holy sacrifice, the unspotted host, which thy high 
priest, Melchwedeck, offered to thee. 

Bowing doion, he says^ 
We most humbly beseech thee. Almighty God, com- 
mand these things to be carried by the hands of thy holy 
angel unto the high altar in the presence of thy divine 
Majesty, that as many of us as by this participation of 
thy altar shall take the most sacred ^ body and *J* blood 
of thy Son, may be replenished with all heavenly grace 
and benediction, through the same Christ our Lord, 
Amen. 

The Commemoration for the Dead. 

Be mindful also, O Lord, of thy servants men and 
women, N. and N. who have gone before us with the 
sign of faith, and rest in the sleep of peace {here are 
mentioned such dead as are prayed for in particular , 

To them, O Lord, and to all that rest in Christ, grant, 
we beseech thee, a place of refreshment, of light and 
peace, through the same Christ our Lord. Amen. 

Knocking his Breast, he says, 
lakewise to us sinners thy servants, hoping in the mul- 
titude of thy mercies, vouchsafe to grant some part and 
society with thy holy apostles and martyrs, with John, 
Stephen, Matthias, Barnabas, Ignaitus, Alexayider, 
Marcellinus, Peter, Felicitas, Perpetua, Agatha, Lucia, 
Agnes, CcBcilia, Anastatia, and with all thy saints, into 
the company of whom we humbly beseech thee to admit 
us, not upon the account of our merits, but of thy liber- 
laity to pardon us through Christ our Lord. 

By whom, O Lord, thou dost ever cause, t^g« sanctifjr, 
t»|4 quicken, bless, and give us all these things by 4* 
him, and in 4* him, to thee O God, the Father ^ Al- 
mighty, is due all honour and glory in the unity of the 
Holy Ghost, for ever and ever. Amen, 



348 



MASS. 



[part IV, 



Lei us j>ray. 

Being instructed by thy wholesome precepts, and fol- 
lowing- the form of thy Divine institution, we presame to 
say, 

Our Father, who art in heaven, &c. 
A. But deliver us from evil. 
P. Ameti. 

Deliver us, we beseech thee, O Lord, from all evils 
past, present, and to come, and by the intercession of the 
blessed and ever glorious Yirgin Mary, Mother of God, 
and of the holy apostles Peter and Paul, and Andrew, 
and all the saints, gi-ant bountifull}^ unto us peace in our 
days, that, through the assistance of thy mercies we may 
be ever free from sin, and secured from all disturbances, 
through our same Lord Jesus Christ thy Son, who being 
God, liveth and reigneth with thee in the unity of the 
Holy Ghost, world without end. 

A. Arnen. 

P. The peace of our Lord *{< be always with you. 
A. And with thy spirit. 

The Priest, putting one part of the sacred Host into 
the Chalice, says, 
May this commixion, and consecration of the body 
and blood of our Lord Jesus Christ, be to us, that receive 
it, effectual to eternal life. Amen. 

Knocking his Breast, he says, 
Lamb of God, who takest away the sins of the world, 
have mercy on us. Lamb of God, who takest away the 
sins of the world, have mercy on us. Lamb of God, 
who takest away the sins of the world, grant us peace. 

Lord Jesus Christ, who saidst to thy apostles, I leave 
you my peace, I give you my peace, look not on my sins, 
but on the faith of thy Church. Vouchsafe her such 
peace and union as may be agreeable to thy will, who 
livest and reignest for ever and ever. Amen. 

O Lord .Tesus Christ, Son of the living God, who, ac- 
cording to the will of the Father, hast by thy death given 
life to the world, through the operation of the Holy Ghost, 
deliver me by this thy most sacred body and blood, from 



PART IV.] 



MASS. 



349 



all my iniquities, and from all evils, and make me al -A'ays 
obedient to thy commands, and never suffer me to be se- 
parated from thee, who hvest and reignest with God the 
Father, in the unity of the Holy Ghost, world without 
end. Amen. 

Grant, O Lord Jesus Christ, that this participation of 
thy body, which I (unworthy) presume to receive, may 
not turn to my judgment and condemnation, but may, 
through thy mercy, be available to the cure and safe- 
guard of my soul and body, who being God, li^-est and 
reignest with God the Fattier in the unity of the Holy 
Ghost for ever and ever. Amen. 

Taking in his Hands the sacred Host, he says, 
Lord, I am not worthy thou shouldst enter under my 

roof : say but the word, and im soul shall be cured. 
Lord, I am not worthy, &c. Lord, I am not worthy, 

&c. 

The body of our Lord Jesus Christ preserve my soul 
to everlasting life. Amen. 

Having received Chrisfs Body, he takes the Chalice, 
saying, 

What return shall I make to our Lord for all the be- 
nefits he has afforded me ; I will take the chalice of sal- 
vation, and will involve the name of our Lord. 1 will 
invoke our Lord in praising him, and I shall be safe from 
my enemies. 

The blood of our Lord Jesus Christ preserve my soul 
to everlasting salvation. A^nen. 

Grant, O Lord, that what we have taken with our 
mouth, may be received with a pure mind, and that it 
may of a temporal gift become to us an eternal rem.edy. 

May th^r body, O Lord, which I have received, and the 
blood Vv'hich I have drunk, cleave unto my bowels, and 
grant that no stain of sin may remain in me, v/hom thy 
pure and holy sacraments have fed, who livest and 
reignest for ever and ever. A?7ie?i. 

The Post Communion. 
We bless the God of heaven, and will confess unto 
30 



350 



MASS. 



[part IV, 



him before the whole world, because he has done merci- 
fally with us. 

P. Oar Lord be with you. 

A. A?id icith thy spirit. 

Grant, O Lord our God, that the receiving this holy 
sacrament, and the confession of the eternal Trinity and 
indivisible Unity of the same, may avail us to salvation 
of body and soul, through our Lord Jesus Christ. Amen. 

P. Our Lord be with you, 

A. And with thy spirit. 

P. Depart, Mass is done. 

A. Thanks be to God. 

P. Let the performance of my duty, O holy Trinity, 
be pleasing to thee, and grant that the sacrifice, which 1 
have unworthily offered up in the sight of thy Majesty^ 
may be acceptable to thee, and through thy mercy be 
propitiatory to me, and to all those for whom I have of- 
fered it, through Christ our Lord. Amen. 

The Priest then blesses the People, saying', 
Almighty God, Father, Son and Holy Ghost, bless yon, 
A. A??ien. 

P. Our Lord be with you. 
A. A?id with thy Spirit. 

P. The beginning of the Gospel according to St. John. 
A. Glory be to thee, O Lord. 

P. In the beginning was the word, and the word was 
with God, and God was the word. This was in the be- 
ginnino^ with God : all things were made by him. and 
withoul; him was nothing made which was made : in him 
was life, and the life was the light of men, and the light 
shined in darkness, and the darkness did not comprehend 
it. There was a man sent from God, whose name was 
John : he was for a witness to give testimony of the li^ht, 
that by him all might believe. He was not the hght. but 
to give testimony of the light. It was the true light, that 
enlightens every man that comes into the world. He was' 
in the world, and the world was made by him, and the 
world knew him not. He came to his own, and his own 
received him not, but as many as received him, he gave 
them pov/er to be made the sons of God r to those who 



PART IV.] 



MASS. 



351 



believe in his name, who not of blood, nor of the will of 
the flesh, nor of the will of man, but of God are born, and 
the word was made flesh and dwelt in us, and we saw 
his glory, as the glory of the only begotten son of the 
Father, full of grace and truth. 
A. Thanks he to God. 



Who have not opportunity to hear Mass, may hear it 
in desire, joining their intention in spirit ivith all, who 
then offer that holy sacrifice, especially on Sundays and 
holy days, praying or meditating on the chief parts 
thereof. 

At the beginning they may consider Christ coming 
from heaven to earth to begin his suflerings for us, which 
never ended till he died on the cross, and so offer them- 
selves for God's sake to suffer what he pleases. 

At the Introit or Kerielyson, they may consider the ar- 
dent desire of the holy fathers for Christ's coming to re- 
deem man, beseeching that his coming may be to their 
salvation. At the Gloria in excelsis, let them rejoice 
and give thanks with the angels for Christ's birth. 

At the Collect, Epistle, Gradual, or Tract, consider- 
ing Christ's private life for thirty years in the exercise 
of Christian virtues, let them resolve to imitate the same 
for their whole life. At the Gospel they may consider 
Christ's preaching for our instruction, and resolve to 
live according to the rules and maxims of the gospel. 

At the Offertory, they may consider Christ's thirsting 
to eat his last supper, with his apostles, and aspiring to 
the sacrifice of the cross, and so making a free oblation 
of their hearts, and all they have to God, should rejoice 
to be made worthy to suffer for Christy (fcc. 

At the Preface, Xh^j may consider Christ's entering 
into Jerusalem before his passion, and till the Pax, the 
grievous torments he after suffered, as his bloody sweat 
in the garden, Jiidas^s treachery, the injuries and false 
accusations against him, his whipping at a pillar, his 
crowning with thorns, his nailing to the cross, his death 
and burial, detesting all sin, the cause thereof, and be- 
seeching God's pardon. 



352 



MASS. 



[part IV. 



At the Pax^ they may consider Christ rising from the 
dead, and giving the kiss of peace to the world, resolving 
to do always good for evil, by Christ's example. 

At the Communion^ they may consider Christ giving 
himself, as he did to his apostles, at his last supper, 
whereof they are to desire to be made partakers, always 
thirsting after that heavenly food. 

At the Benediction^ they may consider Christ blessing 
the spectators, when he ascended to heaven, desiring to 
obtain his blessing to ascend to him in glory. 

At the last Gospel, they may consider the preaching 
of the apostles, the conversion of the world, and Christ 
coming to judgment, beseeching that they may follow 
his doctrine, and find mercy with their Judge. 



Wlio hear Mass may say what prayers they please ; 
at the heginni7ig they may answer^ confess, and detest 
their sins, loith the priest. 

At the Introit. 
Grant, Lord, that we may be truly prepared for the 
offering this great sacrifice to thee this day, and because 
our sins can only render us displeasing to thee, therefore 
we call aloud to thee for mercy. 

For the Collects. 

Almighty and eternal God, we humbly beseech thee 
mercifully to give ear to the prayers of thy servant, 
which he ofiers to thee in the name of the Church, and 
in behalf of us thy people. Accept them to the honour 
of thy name, and good of our souls, and grant to us all 
these blessings which may any way contribute to our 
salvation, through our Lord Jesus Christ, <fec. 

O God, who never forsakes those who trust in thee, 
mercifully hear our prayers, and since our weakness is 
such that without thee we can do nothing, grant us the 
daily assistance of thy grace, that in observing thy com- 
mandments we may be acceptable to thee, through our 
Lord Jesus Christ, &c. 



PART IV.] 



MASS. 



353 



Chi the festival of any Saint or Saints. 
Grant, we beseech thee, Almighty God, that the ex- 
ample of thy saints may effectually move us to reform 
our lives, that while we celebrate their festivals we may 
also imitate their actions, through our Lord Jesus 
Christ, (fee 

At the Epistle. 
Thou hast taught us, O Lord, by the prophets and 
apostles, grant that we may improve by their doctrine 
and example in the love of thy holy name, that we may 
manifest in our lives whose disciples we are, that though 
we live amidst corruptions we may not follow the incli- 
nations of flesh and blood, but having mastered all pas- 
sions, we may be directed by thy light, be strengthened 
by thy grace, walk in the perfect observance of thy law, 
and serve thee with clean hearts. 

At the GradtmL 
How wonderful, O Lord, is thy name throug^h the 
whole earth. I will bless our Lord at all times. His 
praise shall ever be in my mouth. Be thou my God 
and protector ; in thee alone will I put my trust, let me 
not be confounded for ever. 

At the Gospel. 
Imprint, O Lord, we beseech thee, the maxims and 
rules of the gospel deep in our hearts, that while we pro- 
fess ourselves Christians, we may not live like heathens. 
What will it profit me, if I know thy will and do it not 7 
This will only be to turn the food of my life into poison, 
and make the way to happiness the increase of my 
damnation. Deliver me, O God, from this error, and at 
present so perfectly possess m3' soul, that my rebellious 
appetites being over-ruled by thy grace, I may henceforth 
live in the denial of myself, and like thy true servant 
only hear and follow thee. 

At the Secret. 
Mercifully hear our prayers, O Lord, and graciously 
^jccept this oblation which we thv servants are making 
30* 



354 



MASS. 



[part IV. 



to thee, that as we offer it to the honour of thy name, so 
it rnay be to us here a means of obtaining thy grace, and 
in the next hfe everlasting happiness. 

Accept, O Lord, we beseech thee, both our offering 
and prayers, and by this holy sacrifice work such a 
change in our hearts, that our affections being taken off 
the things of this world, our desires may be wholly fixed 
on heaven. 

On the F.estival of a Saint. 
Sanctify, O Lord, we beseech thee, these gifts which 
we offer to thee in this solemnity of thy holy servant, and 
strengthen us by thy grace, that both in prosperity and 
adversity our ways may be ever directed to thy honour, 
through our Lord Jesus Christ, &c. 

Read the Prayers upon C'hrisfs Sufferings. Seep. 298. 

At the Meinentofor the Living. 
Be mindful, O Lord, of my parents, brethren, kinsfolks, 
benefactors, spiritual and temporal, and of all who have 
recommended themselves to my prayers, of my enemies 
for their pardon, of Jews, Turks, Heretics, and of all out 
of the Church for their conversion, of all whom I have 
ever injured, or scandalized, of prelates, pastors, priests ; 
of all in any spiritual or temporal necessity, and of the 
whole church ; finally, of all for whom I used or ought 
to pray, and of all for whom thou, O God^wouldst have 
me to pray, &c. 

At the Elevation. 

I adore thee, O sweet Jesus, with all the powers of 
my soul : Lord, who hast given thyself entire for us, 
grant we may become entirely thine. 

Hail, O true body born of the Yirgin Mary, which 
truly suffered, and was really ofiered on the cross for man, 
and from whose side flowed water and blood, vouchsafe 
I may receive thy body at the hour of my death. O most 
merciful Jesus, Son of the living God, have mercy on me. 

At the elevation of the Chaliee. 
Hail, most precious blood, flowing from the side of my 



PART IV.] 



MASS. 



355 



Lord Jesus Christ, wash away the foul and sinful stains 
of all my past and present offences : Cleanse, sanctify 
and prepare my soul for thy eternal bliss. Ameii. 

At the Memento for the Dead. 
Be mindflil, O Lord, of all the souls that suffer in pur- 
gatory, of my parents, brethren, sisters, kinsfolks, friends, 
benefactors, and of all recommended to my prayers : of 
those who have none to pray for them ; in fine, of all 
for whom I ought, or thou wouldest have me pray for, 
that being delivered from their pains, they may rejoice 
with thee O God, for ever. 

At the Post Communion. 

We give thee thanks, O God, for thy mercy in ad- 
mitting us to have a part in offering this sacrifice to thy 
holy name, accept it now to thy glory, and be ever 
mindful of our weakness. 

Sanctify us, O Lord, we beseech thee, by the powerful 
effects of these divine mysteries ; may we be cleansed 
by them from all sins, delivered from all adversities, and 
confirmed in th^T- grace for ever. 

On the Festival of a jSaint. 
Hear us, O merciful Lord, and by the intercession of 
this thy servant iV. may the effects of these thy blessings 
ever appear in our lives, that while we celebrate his me- 
mory, we may be in hopes of partaking of his reward. 

A prayer to all the Blessed in Heaven. 

O all ye holy and elect of God, for whom he has pre- 
pared an eternal kingdom, I beseech you by that charity 
vvherewith he loved you, to have pity on me a miserable 
sinner, and obtain that I may be reconciled to my Crea- 
tor, before I am taken out of this world by death. 

O all ye saints of heaven pray for me, that I may, by 
your prayers, obtain of Almighty God perfect compunc- 
tion of heart for my sinful life, a clear and quiet con- 
science at my death, and then for ever the joys of never 
ending felicity, through Jesus Christ our Lord, Amen, 



356 



OF CONFESSION. 



[part IV, 



Of Confession. 

I ACKNOWLEDGE, O God, the greatness of thy 
mercy in caUing me to return from my evil ways^ 
and to accept of that happiness which has been purchas- 
ed for me by the blood of my Redeemer, Jesus Christ. 
This thy wonderful goodness appears in the oifer thou 
makest to all sinners of receiving them into thy favour, 
notw^ithstanding all their past un worthiness, if they shall 
forsake their evil ways, repent from theh heart of their 
iniquities, and be sincerely converted to thee. From 
this thy wond.erful offer of mercy arises my hopes of be- 
ing rescued from the punishment due to my sins, and 
coming to the possession of thee, my God, by a true re- 
pentance, wherewith I beseech thy mercy to touch my 
heart, and bring me entirely to thee by means of thy 
holy sacrament of penance, which thou hast mercifully 
instituted for the pardon of our sins. May thy grace 
assist me for the well performance of this great duty, 
whereto thy mercy invites me. Come to me all you 
that labour, and are burdened, and I will refresh vouj' 
Matt xi. 28. 

Wherefore, in the first place, I beseech thee to open mv 
understandinsf, that I may have a true knowledge of aU 
my sins by which I have offended thy divine Majesty, 
and that no sort of passion may put any disguise upon 
them. Remove from me all sloth, all solicitude, or 
v^^hatever may obstruct a serious and diligent examine 
of my conscience, and a due preparation for confessing 
all my sins in the bitterness of my soul. 

Next I beseech thee, O God, to give me a humble 
and contrite heart for all my offences, such as may effec- 
tually work in me an entire change of whatever is dis- 
pleasins: to thee, and make me solicitous to overcome all 
evils, and contrive all ways, whereby I may probably be 
secured against falling into them again. Alas ! my fre- 
quent relapses, my passion not yet subdued, the evil 
customs in which I still go on, the love of the world, of 
pleasures and vanity, which so much prevail in my 
heart, the ^reat sloth, and wilful neglects, to which I 
am every day subject, make me think that I have not 
taken necessary care to reform my life, and that all my 



PART IV.] 



OF CONFESSION. 



357 



former repentance has been unsincere. Lord, suffer me 
not to go on in my sins, when I undertake to repent of 
them, but let such a real abhorrence of my offences 
possess my heart, that I may hate them, as things most 
hatefiil to thee, and fly from them as the enemies of my 
soul, and the contrivers of my damnation. 

Let the power of thy grace always carry me on in the 
ways of sincere repentance, and when in the confession 
of my sins I seek to thee for mercy, make me then sensi- 
ble that it is my indispensable duty to use my best en- 
deavours for avoiding all sin. Let it be then my great 
solicitude, as now it is, to consider how I may avoid 
those in particular to which I am most subject ; let me 
be ever convinced that I cannot be sincere in my desires, 
and purposes of avoiding sin, if I do not avoid the occa- 
sions of sin ; let me remember that all this is to be for- 
given for heaven, and that if there be any thing I can- 
not forsake, for becoming faithful to thee, it is an evident 
proof that humility, confession, and repentance, are ail 
deceit. For how can there be sincerity in my pretend- 
ing to amend, when I see where all my misfortunes lie, 
and will not take the pains to remove them ? How can 
I with truth say that I love God, and will be faithful to 
his commands, if there be any thing so pleasing to me, 
that I will not renounce it, or take pains to overcome it, 
though I see it almost daily is the occasion of my offend- 
ing God ? This is too true, O God, wherefore I beseech 
thee, let neither castom, nor the authority of others, nor 
the love of the world, or self, nor any other passion de- 
ceivino^ me either by concealing my duty, or by finding 
reasons for dispensing with me in it, but give me grace 
not only to truly know, but to do what thou requirest of 
me for pardon of all my sins, and a true amendment of 
my life. 

I am truly sensible, O God, that I have many ways 
offended thy divine Majesty, and provoked thy wrath by 
my sins, and if I obtain not pardon, I shall be cast out 
of thy sia^ht for ever. I desire, therefore, at present to 
call to mind all the sins v/hereby I have displeased thee, 
that I may with true repentance confess them, and so re- 
turn to thy favour. Give me, therefore, I beseech thee, 



358 



TABLE OF SINS. 



[part IV. 



grace, whereby I may discover all my imperfections, see 
all my failings, and confess them with a true sorrow, and 
resolution never more to offend thee. 

As thou hast, O merciful Lord, out of thy infinite love 
and goodness to mankind, ordained in thy Church the 
sacrament of penance and reconciliation for a sovereign 
remedy and means to heal our spiritual wounds, and 
free us from the sins committed after baptism, assist me 
now with thy grace to have recourse thereunto ; with 
all due dispositions reduce into my mind all my sins, 
give me perfect contrition, and hearty sorrow for them, 
and courage to entirely confess them, with a firm and 
constant resolution to amend my life, as I heartily desire 
for the honour of thy holy name, and salvation of my 
soul. 

Dear Jesus, help me to recal into my mind the sins 
and wickedness whereby I have offended thee, and let 
neither fear nor shame hinder me from entirely confess- 
ing them as I desire, and purpose by thy grace to do, 
with that sincerity, as if I were at the point of death, to 
appear and give an account to thee. 

If we say that we have no sin, loe deceive ourselves, 
and truth is not in us. If tve confess our sins, he is 
faithfid and just to forgive us our sins, and to cleanse 
us from all iniquity. 1 John i. 8, &c., which J firmly 
believe, and earnestly crave the benefit thereof through 
the merits, death, and passion of my dearest Saviour, 
who shed his blood for me. 



A TABLE OF SINS, which may he a help in the ex- 
amination of Conscience before Confession. 

Sins against the first Commiandment. 

AFTER come to the use of reason, how long to have 
neglected to learn and understand the articles of 
faith, the manner of rightly praying, the ten command- 
ments or precepts of the Church, the sacraments and 
their requisites, and the meaning of all such things as 
all Christians are bound to know ; to have been, or had 



PART IV.] 



TABLE OF SINS. 



359 



. a will to be a heretic ; to disbelieve, stagger, or doubt in 
any matter of faith ; to have delayed to embrace the 
true faith for human respects, interest, favour, <fec. ; to 
defend, or thought to do any thing contrary to faith ; to 
favour heresy, join wicked men in supporting or appro- 
ving what they do or say ; to keep or read their books 
either with pleasure or danger ; to hear, or desire to hear 
heretic service, sermons, (fee. ; to dispute rashly against 
faith, or question the Church's power in instituting fasts, 
holy days, laws, (fee. ; to give any exterior signs of ap- 
proving infidelity, heresy, (fee. ; not to defend the Catho- 
lic cause out of cowardice, trepidity, negligence, (fee. 
when bound in respect of God's honour or neighbour's 
good ; to mock at matters of faith, at the ceremonies of 
the Church, at processions, or holy things ; to use the 
words of scripture in wicked or profane senses, or to 
have designed so to do ; to omit, or thought to omit any 
Christian duty out of shame, fear, (fee. of some temporal 
damage, or to conceal your being a Catholic when bound 
to profess it ; to be negligent in resisting all temptations 
of sins, or instr acting those under charge in things ne- 
cessary to salvation ; to make use of magic spells, witch- 
crafts, enchantments, (fee. : to consult such persons, to 
give credit to their sciences, books, sayings, (fee. ; for 
knowing things past, present, or to come, which are hid 
from us, or have intended so to do ; to receive characters, 
give charms, powders, potions, (fee. or to have intended 
so to do for evil ends ; to use or desire superstitious 
prayers, words, figures, ceremonies, against the sense, in- 
tention, and law of the Church, for procuring health ; to 
wear, will, or council others to wear certain papers or 
superstitious scrolls about you for the cure of some dis- 
ease, wound, sore, (fee. ; to calculate, or wish your nati- 
vity calculated, or seek to know your fortune by super- 
stitious means ; to give credit to dreams, fancies, the 
crossing your way by such creatures, by singing or flight 
of such birds ; to tempt God by presuming too much on 
his mercy, taking hence an occasion to sin more freely ; 
to defer your conversion, amendment of life and manners 
upon this presumption ; to willingly consent to some 
thouofht of disdain, and murmiuins: aoriinst God for 



360 



TABLE OF SINS. 



[part IV. 



sending afflictions, losses, crosses, &c. ; for hinderino^ the 
execution of your passions, for forbidding such pleasures, 
&c. ; in troubles and adversities not to have that trust 
in God as you ought, but to have put too much trust in 
creatures, or in favours, helps, (fee. of the world ; to de- 
spair of God's mercy, or have no hope in God for obtain- 
ing pardon and amendment of life ; to persecute, injure, 
scorn, deride, dec. devout or religious persons, and to un- 
dervalue their wpa^s and exercises of piety ; to have totally 
neglected all prayers and thoughts of God morning and 
evenino-, or occasioned others so to do ; to have exposed 
yourself to danger of mortal sin, or have delighted in 
sins formerly committed ; to have been negii2:ent in en- 
deavouring to get the true love of God, or in thanking 
him, as it is meet, for all his benefits ; to have done your 
works more for some worldly respect than for God's love ; 
to dissuade any one from a virtuous action : to offend 
God, or cause another so to do for fear of displeasing 
men, or being jeered or slighted ; not to make your sal- 
vation your principal care, but to seek more the pleasures 
and vanities of this world ; not to remove from yourself 
and others the occasion of sin. 

JSins against the Second Commandment, 
To swear vainty, unnecessarily, or out of custom, 
whether true or false. What oaths ? If false, whether in 
jest or earnest? Whether to any one's prejudice ? What 
prejudice ? To swear to do what you intend not ? W^he- 
ther you performed your lawful oaths, if not what preju- 
dice thereby ? To be perjured or swear falsely in judg- 
ment, or cause others so to do, or being juridically askedj 
to answer falsely, or contrary to the question. What da- 
m.age thereupon ? To swear by way of imprecation of 
cursing, as the devil take him, ye, or me, God damn, con- 
found, rot, (fce., him, them, (fcc. To swear you will com- 
iTiit a sin, whether venial or mortal, (to do which for your 
oath's sake is a double crime,) to break your lawful oaths, 
or to cause others so to do. What prejudice thence ? To 
delight to hear others swear, curse, blaspheme, or to pro- 
voke them thereto. Not to reprehend swearers, blasphe- 
mers, (fee, when you ought, and might ; to discover what 



PART IV.J 



TABLE OF SINS. 



361 



you ought to conceal. What prejudice thereby? To 
blaspheme against God or his saints in your hearts, by 
words or action, or to be pleased at others so doing. To 
call the devil to your help : Not to perform your vows : 
How long since made ? To omit that in which your 
vows were changed : to make a vow, and not intend to 
perform it : to vow to do some evil, or for some evil end, 
or omit to do some good. To deride religious vows, to 
dissuade, or hinder others from keeping^ their lawful 
vows. 

Sins against the Third Commandment. 
To do or cause to be done some servile work without 
urgent necessity; to spend a considerable part of holy 
days in servile or temporal affairs, as merchants, adv^o- 
cates, solicitors do, &c. To omit, or cause others to omit, 
or not to cause those under your care to hear Mass ; to be 
at Mass without devotion, attention, respect, &c. To spend 
Sundays and holy-days idly in drinking, sporting, dan- 
cing, &c., or not to cause those under you to spend a con- 
siderable part of those days in reading, praying, or some 
spiritual work. 

Sins against the Fourth Commandment. 
Not to love, honour, obey, (fcc, your parents ; to hate 
and despise them in your heart and actions ; to wish or 
contrive their death, or some other misfortune ; to for- 
sake them in their necessities ; to slight their reprehen- 
sions ; to resist their corrections : to murmur, deride, 
mock, or disquiet them, or cause others to vex and put 
them into passion, or speak ill of them ; to be ashamed 
of them because poor : to neglect to pray for them, assist 
and comfort them as you can : to marry, or intend to 
marry without their consent ; not to perform their last 
will ; to be aversed against your brothers, sisters, kins- 
folk, &c., to sow discord a.mong them ; not to respect, 
honour, and obey your spiritual and temporal superiors, 
to speak ill of them, (fee, to affront, abuse, or censure 
them ; to cheat them, (fee. Let parents and all superiors 
reflect how they perform their duties to their children, 
servants, subjects, in correcting, instructing, and provi- 



362 



TABLE OF SINS. 



[part IV. 



diog, for their spiritual and temporal necessities. Let 
fi^odfathers and godmothers examine how they have dis- 
charged themselves. Let servants examine if they sio 
not by disobeying their masters, by failing in trust or di- 
ligence that is required at their hands, by neglecting 
their master's just interest, by letting their master suffer 
in any kind through their neglect, dishonesty, sloth, &c. 
By obeying them in unlawful things, or by swearing, 
stealing, &c. Let husband and wife examine whether 
they live in mutual love, fidelity, peace, <fec., without 
jealousies, quarrels, abuses, &c. 

Sins against the Fifth Commandment. 
To hate with the desire of revenge ; to wish your 
neighbour's death, damnation, or any damage ; to curse 
him, whether with desire the effect might follow ; to kill^ 
or concur to kill any, by what means, whether by witch- 
craft or otherwise ; to strike or hurt any one, how and 
what damage ; to cause a woman with child to miscarry, 
or to concur to the destruction of the child before or after 
its birth ; to cause duels, or not hinder them when you 
can ; to refuse common signs of friendship to any out of 
hatred or aversion : to refuse reconciliation with your 
enemies, or not to accept or make satisfaction for the in- 
jury done ; not to give alms to the poor in great neces- 
sity, or hinder others ; to provoke others to anger by ill 
language ; to flatter others in what is ill ; not to correct 
your children and others when you may thereby prevent 
their sins ; to omit instructing those under your charge 
in things necessary to salvation ; to give ill example to 
children or others ; to command children or others to do 
what is a mortal sin, or not hinder them if you can ; to 
strike them outrageously, or not correct them discreetly ; 
to be so passionate as to strike j^ourself, tear your hair, 
&c. ; to rejoice at any evil or misfortune of your neigh- 
bour, to be sorry at his prosperity : to sow dissension 
among others ; to desire your own or neighbour's death ; 
to assist, protect, or advise murderers ; to strike any in 
the church ; to draw blood there : to curse any quick or 
dead. 



PART IV.] 



TABLE OF SINS. 



363 



Si?is against the Sixth Commandme?it. 
To willingly hear immodest words, discourses, songs, 
^c. To take pleasure therein ; not to hinder or dis- 
courage such when you may ; to be willing to be among 
such, (fee. To look on immodest objects, as on one's 
own or others nakedness, whether on the same or dif- 
ferent sex ; on dishonest, filthy, or brutish actions, ges- 
tures, postures, figures, pictures, &c. To read, or cause 
others to read, dishonest books, pamphlets, ballads, or to 
keep, learn, and not to suppress the same, when you 
may ; to speak immodest words, or such as bearing a 
double sense are apt to create in others impure thoughts ; 
to relate wanton stories, or wicked actions of one's self or 
others ; to sing or recite unchaste songs, immodest 
verses, <fec. To solicit others to any sort of impurity ; 
to touch yourself or others immodestly ; to entertain 
willingly, and with delight, impure thoughts ; to desire 
to commit the sins thought on, or resolve to commit 
them ; to use immodest actions ; to cause pollution in 
yourself or others ; to commit the sin of dishonesty, 
whether effected by soliciting, seducing with promises, 
or by force ; or whether it be fornication, adultery, in- 
cest, (fee. To use unchaste actions with brutes, or 
touches, or to delight in seeing such in copulation, &c. 
Where note, that all unchaste thoughts, desires, looks, 
touches, are to be confessed, with reference to the cir- 
cumstances of the party they tended to or whereabout, 
as whether single, married, or a-kin, (fee. 

Sins against the Seventh Commandment. 
To take another's goods, whether privately, or by 
force ; of what value, how oft, from whom, whether out 
of a holy place ? To steal deer, pigeons, or to fish in 
places not allowed, (fee. To endamage any ; to keep 
v/hat is another's against his will ; to refuse restitution ; 
to deceive in buying, selling, borroAving, (fee. To buy 
goods you think stolen, or of such as cannot sell to 
make unlawful contracts in point of usury ; to neglect 
paying debts, wages, (fee. To rob the state of its taxes 
and customs ; to begin unjust suits ; to put off false or 
iincurrent money ; to use false weights, measures, (fee. 



364 



TABLE OF SINS: 



[part IV. 



To make false, unjust, or deceitful contracts, instru- 
ments, writings, &c. To continue to get things without 
regard to honesty ; to give sentence for favour, gain, 
&c. To pursue a cause after you know it unjust ; to 
harbour thieves, or receive stolen goods ; not to restore 
things to known owner ; to cheat at play with ignorant 
people ; to lose, or spend extravagantly above your 
condition, in playing, diet, taverns, clothes, furniture, &c. 
To sell tainted or mixed goods for sound ; in the hired, 
to neglect their time, work, care, trust, (fee. To concur 
any way to another's damage ; to incur simony ; to wrong 
in tithes ; to desire another's goods, loss, damage, (fee. 

Si7is against the Eighth Commandment. 
To witness what is false, or defend a false accusation, 
as lawyers, solicitors, (fee. ; or to condemn the innocent 
or acquit the guilty, as judges, arbitrators, (fee. What 
prejudice ? To hire or procure false witnesses ; to de- 
tract from another's honour, fame, (fee. by charging a 
falsehood on the person, or by reporting for truth, what 
is only doubtful, or revealing something yet secret and 
unknown, which is prejudicial, though true ; to hearken 
to detractors, encourage them, or give occasion thereto ; 
to rejoice to hear one ill spoke of ; to tell lies, by speak- 
ing a thing which we judge to be otherwise than we 
say. What prejudice '? To make libels, satirical songs, 
defaming letters, or to concur in such ; to judge rashly 
of others, or suspect without grounds ; to interpret an- 
other's actions, or words, to an ill sense ; to disclose se- 
crets. What prejudice ? To break your lawful promise ; 
to brag of your sin committed with another ; to publish 
another's private sin ; to dissemble and play the hypo- 
crite, which is lying by actions ; to offend' any by in- 
jurious words. 

Sins against the Ninth and Tenth Commandments. 
Unlawful desires of impurity and theft, which are 
comprehended amongst the sins mentioned in the sixth 
and seventh commandments. 

They sin against the precepts of the Church, who on 
Sundays and holy-days, hear not when they can, an 



PART IV.] 



TABLE OF SINS. 



365 



entire Mass ; who fast not on days commanded, or draw- 
others to break their fast ; who murmur at fasting days, 
oi: deride those who observe the same ; who omit to 
confess once a year without due dispensations, and to 
perform their enjoined penance, or seek some ignorant 
person to confess to ; who omit to communicate worthily 
about Easter ; who defraud, or hinder their pastors of 
their dues, or neglect to assist them in their wants ; who 
solemnize marriage within the times or degrees forbid. 

The Seven Deadly Sins. 

They sin by pride, who publish their good actions out 
of vanity, or do them for some human praise or self-end ; 
who seek ambitiously men's esteem, honour, dignities, 
&c. doing to that end what they ought not ; who seek, 
or undertake any charge above their capacity out of too 
much presumption, and self-esteem ; who play the hypo- 
crite to gain esteem ; who are self-willed, self-conceited, 
stubborn, refractory, &c. Who scorn or contemn others ; 
who value themselves above desert ; who will not submit 
and obey superiors, but blame them, &c. ; who will not 
acknowledo^e their fault, but alleo^e false excuses and un- 
just reasons ; who vainly boast of what they have not : 
who for esteem or speeches of men, do what they should 
not, or omit what they should do, as the frequenting the 
sacraments, conversing with some good people, (fee. : 
who stubbornly impugn the truth, or defend some error 
against their conscience ; who above their condition 
seek attendants, apparel, furniture, diet, &c. 

The sins of covetousness, luxury, and sloth, may be 
seen in the first, sixth, and seventh commandments. 

They are guilty of gluttony, who eat and drink more 
than nature or necessity require ; who eat forbidden 
meats, or out of time ; who seek to pamper their tasto 
and appetites ; who suffer their minds to run too inordi- 
nately on eating and drinking ; who eat and drink so 
much as prejudices their health, or causes vomiting, or 
hinders the performance of their office, duties, &c. ; who 
by drinking lose the right use of their senses, reason, 
memory, (fee. for a time ; what scandal ! Who press 
drink upon others, or desire to see or make them drunk. 
31* 



366 



TABLE OF SINS 



[part it. 



They are guilty of envy, who are troubled at the 
good success of their neighbour ; who rejoice at the 
miseries, crosses, &c. of others ; who are pleased to hear 
others blamed, reprehended, disgraced, &.c. who hinder 
their spiritual or temporal advancement ; who wish evil 
to them, &c. 

They are guilty of anger who will not endure any 
thing contrary to their inclinations ; who follow wrath 
against those who give them trouble ; who quarrel, give 
injurious language, swear, curse, threaten, <fcc. for 
anger ; who seek or desire revenge, and punish, or seek to 
punish the offenders, not according to justice, but out of 
spleen, mahce, &c. above the fault ; who strive not to sub- 
due their passions ; who refuse to pardon injuries, or be 
reconciled to such as they have had fallings out with, &c. 

They are accessary to another's sin, who do an ill 
action in the presence of others, and more especially if 
they do it to draw others to sin ; who compel others to 
evil, command, or counsel the same ; who contribute 
by their purse, or otherwise, to bring others to evil ; who 
harbour or conceal bad people, that they may not be 
discovered or punished ; who partake in the evil, or 
profit thereof ; who hinder not the evil when they can ; 
who approve and praise the evil-doers ; who brag of 
sins they have committed, or of such as they never did ; 
who sow discord among others ; who have omitted to 
instruct, correct, or punish when necessity requires, or 
neglect to acquaint superiors, masters, (fee, who are to 
do the same. 

Every one is to examine the particular transgressions 
in his state and calling, and accordingly to confess them. 

Aggravating circumstances, and such as change the 
nature of the sin, are to be confessed ; as the place, 
whether sacred or profane ? the time, whether Sunday 
or holy-day ? the person, whether religious, secular, mar- 
ried, single, relation, virgin, (fee? the condition, whether 
superior, equal, or inferior ? the companions, whether 
one or more, parents or others ? the end, or with what 
intention you acted, (fee. 

After due examination of conscience^ the penitent ha- 



PART IV.] PRAYERS BEFORE CONFESSION. 367 

viiig detested all the sins of his whole life, begged God's 
pardon, and firmly proposed to amend his life, and never 
mortally to offend God again, may say the following 
prayers before confession : 

Lord Jesus Christ, who earnest to call sinners to re- 
pentance, grant me thy grace, that I may always repent 
of my sins, that I may never be tired nor discouraged 
by difficulties, that I may with constancy go steadily 
amidst the assaults of the devil, the world, and my own 
coiTuption, all united in one interest against me ; that 
wath perseverance I may pursue my cause, whatever I 
am to suffer in it ; although 1 am to separate from what 
most pleases me, quit the best conveniences of life, lose 
mterest and friends, and retire from all that is delight- 
some to me ; although I am to suffer the severest contra- 
dictions of nature, and by \'iolence break all ill customs, 
yet, O Lord, may I still hold on true to my undertaking, 
and think all to be gain, so that I can but recover from 
that unhappiness which has been the effect of my sins. 

Thou hast given me light, O Lord, to see my sins and 
sinful ways, whereby I have offended thy divine good- 
ness : now give me, I beseech thee, with all the earnest- 
ness of my soul, the spirit of a true penitent, that by con- 
trition, confession, and satisfaction, I may obtain thy 
grace, and be truly united to thee. 

1 being the man represented by the leper. Matt, viii, 
behold as such I come and adore thee, saying with a 
firm belief. Lord, if thou imlt, thou canst make me dean. 
Cleanse me, then, O Jesus, from the leprosy of sin, de- 
signing, as thou commandest, to go and shew myself to 
the priest, to confess to him all my sins in the spirit of 
penance, in the bitterness of my soul. I cannot other- 
wise fulfil thy commands, nor hope for pardon from thee, 
who absolves whom thy priest absolves, if rightly dis- 
posed, according to the power and promise given for the 
comfort and hope of sinners. Dispose me, then, O Lord, 
to do worthy fruits of penance, and admit me to thy 
favour by the merits of thy bitter passion. 

Let neither fear nor shams suggested by the devil, nor 
any thing whatever, hinder me from entirely confessingj 



368 PRAYERS BEFORE CONFESSION. [pART IV. 

as thou commandest, all my grievous offences, how 
shameful, how great, how numerous soever. It is an 
easy punishment in respect of eternal flames, which all 
must deservingly suffer, who refuse to confess their sins as 
thou requirest. That criminal who is assured of pardon 
for confessing his crime, deserves to suffer if he refuses, 
and much more we, when thou, O God of truth, assures 
us, Whose sins ye shall forgive^ they are forgiven. 
If ive confess our sins, he is faithful and just to for- 
give us our sins ; wherefore I ivill arise and go to my 
father, and say to hi?Ji, father, I have sinned against 
Heaven and before thee ; I am not worthy to he called 
thy son. I here confess with tears of repentance, to 
have been the prodigal child ; and now returning to thee, 

Father of mercies, will hope for thy pardon according 
to thy word. Lord, make me truly penitent, and confess 
my sins. Enter not, O Lord, into judgment wAth thy 
servant, for in thy sight no one living shall he justified. 
Jesus, have mercy on me, whom thou hast redeemed 
with thy precious blood. 

Jesus, son of David, have mercy on me, who shewedst 
thy mercy to the woman of Canaan, and to Mar^^ Maa:- 
dalen ; who forgavest the publican and penitent thief, 
forgive me, a wretched sinner. 

Have pity on me, O God, and let me partake of the 
effects of thy great mercy. I acknowledge my great in- 
gratitude for having so often offended thee, who art 
goodness itself, who has made me to thine image and 
likeness : who, havino; redeemed me at the price of the 
blood of thy only Son, is to be my judge ; and yet whose 
favours, graces, and gifts, with those of the Holy Ghost, 

1 have so often abused, by preferring myself, my passions, 
my sinful ways, before my duty and thy commands. I 
condemn myself with the publican, and with him cry to 
thee, O God he merciful to me, a sinner, receive me 
again to thy friendship, and cast me not off for my of- 
fences. Give me a fountain of tears to wash away my 
iniquities, and an humble and contrite heart, which thou 
wilt not despise ; soften my hardened breast, inflame 
my frozen heart, and give me new heat, new vigour, new 
strength, against all my wickednesses, that novr detesting 



PART IV.] PRAYERS AFTER CONFESSION. 



869 



from my heart all my past evils, I may henceforward for- 
sake them, master all my passions, reform all my ill cus- 
toms, and by a true change of life be entirely united to 
thee, and by thee live forever. 

To thee, O merciful Jesus, in the bitterness of my soul 
I come, beseeching thee to have compassion on me, and 
deliver me from my sins. Despise not, O God, the cries 
of this lost sheep, reject not the sighs of this prodigal 
child, who desires now to return home to thee, and be 
received again into the number of thy servants. I am 
sorry for all my sins I have committed against thee. I 
detest them all here in thy presence, because I love thee 
above all things, and honour thee as my God, worthy of 
infinite love, and for this reason I now firmly purpose to 
suffer all evils, and even death itself, rather than wilfully 
consent to sin. I resolve to make an exact confession of 
all my offences, faithfully to discharge whatever shall be 
enjoined for my punishment and amendment, and care- 
fully avoid all occasions of sin ; and if any thing be 
wanting of true contrition in this my sorrow, may thy 
sacred passion, O blessed Jesus, thy precious blood, and 
infinite merits, supply all the defects of my weakness : 
for it is in thy death I put all my trust ; through thee I 
firmly hope to obtain pardon of all my sins, and grace to 
overcome my vicious customs, and persevere in the end 
in these good resolutions I have here made before thee. 
As, therefore, it is by thee I come to the knowledge of 
my misery, so by thee my good purposes and sorrow must 
be perfected. May the fire of divine love now inflame 
my soul, and consume in me whatever is here displeasing 
to thy infinite - goodness. Sanctify my heart, purify my 
affections and desires, that dying to myself, I may ever 
live to thee, and depart at length in thy peace. Amen. 

Make an Act of Contritioyi^ as in page 254, ^c. — Acts 
of Love J as in page 301, (^'c. 6(*c. 

Prayers after Confession. 
I return thee, O loving Father, all the thanks I am ca- 
pable of, for that thou hast admitted me to the sacrament 
of penance, and given me grace to confess my sins ; may 



370 



PRAYERS FOR COMMUNION. 



[part IV. 



my repentance be like that of David and Peter, that my 
offences being now remitted, I may hereafter continue 
faithful in thy service. May I ever weep and lament for 
my sins, and persevere in doing worthy fruits of penance. 
Oive me, I beseech thee, a sincere will to accept with 
all patience and resignation, whatever crosses, losses, or 
sufferings, thou shalt please to send, or permit to befal me, 
for satisfaction for my sins, and enable me to do thy will 
in all things while I live. Perfect the work thou hast 
begun in me, and grant that whatever now has been de- 
fective in this, or any other of my confessions, may be 
supplied by thy goodness and mercy. May I, from day 
to day, increase in virtue, and never more be carried 
away with the follies of this life, nor experience my own 
weakness in my wonted relapses. Break thou all my 
passions, rule my affections, direct my desires, strengthen 
all my good endeavours, that I may never for the ftiture 
offend thee. 

Grant me grace, O Lord, to live more carefully and 
diligently hereafter, and to abstain from my former follies, 
which I utterly detest, firmly proposing through thy 
grace never more to offend in them. Especially, most 
merciful Saviour, enable me to withstand those tempta- 
tions with which I am most infested, and to avoid all 
the occasions of offending thee for the future. 

The just man falls seven times a day. How much 
more reason have I then to fear that I shall not be true 
to my resolutions, having through my frailty and vicious 
customs increased the weakness and blindness in which 
I was born. Yet, Lord, I hope through thy grace, and 
firmly purpose never to consent to any mortal sin whilst 
I live. As for venial sins, I resolve to strive against 
them, and hope to amend them. For this end grant me 
thy grace, sweet Jesus, to be exact in examining my con- 
science every night as I am directed, and every morning 
happily to begin the day by offering to thee the fruits of 
all my actions, that the rest of it may be ever employed 
to thy glory, and the salvation of my soul. 

For Communion. See page 187, ^c. 
The ends for which one communicates are to be uni- 



PART IV.] 



BEFORE COMMUNION. 



371 



ted with Christ ; to obtain his grace, to master such fail- 
ings, to resist such temptations, to advance in such vir- 
tues, to renew the memory of Christ's passion, and thank 
liim for our redemption and all his blessings. Who eats 
my flesh and drinks my bloody abides in me, and I in 
him^ John vi. 57. 

As often as you shall eat this bread and drink this 
chalice^ you shall shew the death of our Lord till he come. 

Whosoever shall eat this breads or drink the chalice 
of the Lord uniuorthily^ shall be guilty of the body and 
blood of our Lord. 

Let a man try himself^ and so let him eat of this 
bread, and drink of the chalice ; for he that eats and 
drinks umvorthily, shall be guilty of the body and 
blood of our Lord, 1 Cor. xi. 

Acts and Prayers before Communion. 

An Act of Faith 
"jl .-CY Saviour Jesus Christ, I firmly believe thou art 
1? J_ really present in the blessed sacrament ; I believe 
that it contains thy body and blood, accompanied with 
thy soul and divinity ; I acknowledge these truths, I be- 
lieve these wonders, I adore thy power which hath 
vv-rought them, I praise thy infinite goodness that has 
prepared them for me, and with David I say, from the 
bottom of my heart, I will praise thee my God with my 
whole heart, and I w^ll recount all thy admirable works': 
I will rejoice in thee, and bless thy holy name in this 
faith, and in this acknowledgment I will make bold to 
approach to this adorable banquet, where thou bestowest 
on me this divine food of thy body and blood, that thou 
mayest fill me with thyself and thy holy spirit. O Jesus, 
grant that I may approach to thee with that true sense of 
reverence and humihty as is due to thy infinite majesty, 
wath a pure heart, a clear conscience, and with a true 
and sincere faith. Pardon all my sins, Avhich have ren- 
dered me most unworthy to approach to thee. I detest 
them from the bottom of my heart, because they are dis- 
pleasing to thee. I renounce them all, and promise to he 
faithful to thee. Go on, then, my soul, raise thyself up 



372 



BEFORE COMMUNION, 



[part IV. 



to go and receive thy God, and with him to receive all 
the favours he has prepared for thee in this divine sacra- 
ment. 

An Act of Hope. 
In thee, sweet Jesus, I place all my hope, and come to 
thee as my only physician and most powerful advocate : 
heal, then, my infirm soul as my physician, and as my 
most merciful advocate, deliver me from the sentence of 
sin and death. Have pity on me, dear Jesus, and save 
me, for thou forsak,est none that hope in thee. 

An Act of Love, 6fc. 

As it was, dear Jesus, a wonderful effect of thy good- 
ness so to humhle thyself for our redemption, as to take 
upon thee the infirmities of our nature, so it was an infi- 
nite excess of thy love, before thou sufferedst, to leave us 
thy body and blood for the food and nourishment of our 
souls, that so as thou didst unite to thyself our humani- 
ty, we might be here partakers of thy divinity. For this 
thy infinite love to us, I desire to love thee, my Jesus, who 
art my only comfort in this place of banishment, the only 
hope of my infirm soul, and above all the happiness I can 
enjoy in this life. I love thee with all my heart, with all 
my soul, and with all my strength ; and wish, that as 
every moment my life advances, so I may advance in the 
love I have for thee. This it is I desire with all the af- 
fections and powers of my soul, that as all is due, all may 
be returned to thee for this divine food^ which is our re- 
freshment, support, strength, armour, and defence, in all 
our miseries. That this my love may never cease, in- 
flame my heart with the fire of heaven, and there may it 
ever burn till nature and corruption being weakened and 
consumed, I may be at length transformed into thee, and 
rest ever in thee. 

O, ocean of sweetness and divine love, make haste 
and give thyself to me, that I may worthily give myself 
back again to thee. Let me now forget all earthly 
things, that I may attend to thee, and rest in thee, my 
souPs supreme delight and consolation. Let me ever 
prefer thee, my God, before all the creatures of the 
world, and for the love of thee let me renounce all things 



PART IV.] 



BEFORE COMMUNION. 



373 



of a transitory delight. O the only and true joy of my 
soul ! feed me, O Lord, at the sacred tahles of thy divi- 
nity. This only thing I beg, that a most ardent and ve- 
hement love may penetrate my soul, and so replenish it 
that it may be totally changed into thee. O most sweet 
Redeemer, grant that with the love of thee I may be all 
on fire, and that that fire of divine love may wholly con- 
sume sin in me, that so 1 may live in the sweet fruition 
of thee, my God, in whose love and praise let me live for 
ever. Amen. 

As the tired hart pants after the fountains of water, so 
does my soul after thee, my Saviour ; it longs to come 
and drink of those fountains which thy love has opened 
for my comfort and relief Tired, therefore, with my 
own evil ways, I now return hungry and thirsty ; I cry 
aloud after thee ; have mercy on me, O Son of God, and 
give me to taste of thy banquet, that my soul may be re- 
freshed. O that I had the affections of the blessed spirits 
above, that my soul might truly thirst after thee, the 
fountain of life, of celestial happiness. May my soul 
always hunger after thee, the bread of angels, the food 
of blessed souls, that all that is within me may be con- 
stantly delighted with the taste of thy sweetness. May 
I never desire any thing out of thee ; may all other 
things seem contemptible and nothing without thee, my 
God, my delight and the only centre of my heart. Come 
thou, my soul, to the table of thy Lord. Taste and see 
how sweet the Lord is, who invites thee to eat of the 
bread of life ; but remember, who comes unworthily, eats 
and drinks damnation to himself, not judging the body 
of our Lord. Come thou as invited, with the nuptial 
garment, lest for want thereof, thou be cast into utter 
darkness. Come with a profound reverence, come with 
an humble confidence, not in thy own, but Christ's 
merits. Take shelter under his wings, hide thyself in 
his blessed wounds, and there, though thy sins cry out 
for justice, his precious blood will cry much louder for 
mercy, if thou be truly penitent, if thou sincerely love 
him, and will give thyself entirely to him, as he is will- 
ing to give himself entirely to thee. 

Lord since thou offers thyself to me for the food of 
32 



374 



BEFORE COMMUNION. 



[part IV. 



my soul, it is but just I make a fall surrender of all I 
possess to thee, that now being wholly thine, I may no 
longer have a part in myself, but wholly hereafter live 
to thee. Thou art my love and my joy, thou art my 
God and my all ; thou art my lot and my inheritance ; 
and it is thou alone canst restore my inheritance to me. 

What shall I return to our Lord for all he has bestowed 
on me ; I will take the chalice of salvation, and will in- 
voke the name of our Lord : May he pardon all my sins, 
and make me worthy to approach to his heavenly ban- 
quet : whereunto I go, as one sick to the physician of 
life, as one unclean to the fountain of mercy, as one 
blind to the light of eternal glory, as one poor and dis- 
tressed to the Lord of heaven and earth. Lord, I be- 
seech thee, in the excess of thy infinite bounty, that thou 
wouldest vouchsafe to heal my infirmities, wash away 
all that defiles me, remove all my blindness, relieve all 
my necessities, and clothe me with thy grace, that I may 
receive thee, the bread of angels, King of kings, Lord of 
lords, with such reverence and humility, such contrition 
and devotion, such purity and faith, as may be for my 
soul's salvation ; and so unite me to thee here, that after 
this life I may enjoy thee for ever in the life to come. 

Lord, I am not worthy thou shouldest enter under my 
roof ; but only say the word, and my soul shall be 
healed. 

Such is my unworthiness, O Lord, that I am con- 
founded within myself to consider, that having so often 
received this divine food, I am yet so frail and miserable, 
still wandering amidst vanity and folly, and rather fond 
of the empty satisfaction of creatures, than of thee, my 
only happiness. I have often resolved to amend, and as 
often pretended to make a new covenant, receiving thy 
blessed body as the pledge of my engagement ; and yet, 
where am I still but in the midst of sin and vice, with 
my senses disordered, my tongue ungoverned, my affec- 
tions depraved ? O Lord, disengage at present my heart 
from all that distracts me in my^duty, and divides me 
from thee. May my soul now no more relish any other 
sweetness but of thy presence, and may this reception 
of thy precious body and blood, which I now design,. 



FART IV.] 



AFTER COMMUNION. 



375 



though unworthy, to receive, be thy forgiveness of my 
sins, a full discharge from the guilt of all my crimes, 
victory over all ill thoughts, the beginning of a new life, 
the seed of good works, and a sure protection of soul and 
body against all the snares of my enemy. Amen. 

After Communion. 

I give thee thanks, eternal Father, for that of pure 
mercy, without any desert of mine, thou hast been pleased 
to feed my soul with the body and blood of thy only 
Son our Lord Jesus Christ, and beseech thee that this 
holy communion may not be to my condemnation, but 
an effectual remission of all my sins. May it strengthen 
my faith, encourage me in all that is good, deliver me 
from my vicious customs, subdue all concupiscences, 
perfect me in charity and patience, in humility and obe- 
dience, and in all other virtues. May it secure me against 
all the snares of my enemies, visible and invisible, unite 
me closely to thee, and bring me to enjoy thee for ever. 

Wound now, dear Jesus, my heart and all that is 
witliin me, with thy love and perfect charity, that my 
soul may languish and melt away with the desire of 
thee : may all my affections be fixed on thee, eternal 
God ; may my thoughts be ever tending to thee, and my 
soul long to be dissolved, and be with thee ; may all my 
words and actions be to the praise and glory of thy holy 
name, and I ever so entirely thine, as that nothing 
henceforward shall be able to separate me from thee, my 
chiefest and only good. 

Accept, dear Lord, this most excellent sacrament in 
full satisfaction of all my sins and negligences, and for 
the sins of all the world. For the amendment of our 
lives, and for a final perseverance in thy holy grace. 
Let it repair in me all decay of spirit, and supply all the 
necessities of my soul. Let it mortify in me whatever 
displeases thee, and make me one according to thy heart's 
desire ; let it establish me in thy love by so strict and 
entire union with thee, that I may be wholly changed 
and transformed into thee, to the glory of thy blessed 
name. Amen. 

Extend this thy love, O merciful Saviour, so far to me 



376 



PENITENTIAL PSALMS. [PART IV. 



a sinner, that I may all my life partake of this heavenly 
bread in such a manner, as thou, my Jesus, mayest have 
the possession of my soul, that thou mayest command, 
rule, and govern in my heart, even as thou dost in hea- 
ven, where all obey thee faithfully, and even so, as that 
they have no other will but thine. 



THE SEVEN PENITENTIAL PSALMS. 

Antiphon. Remember not^ O Ltord^ our offences^ nor 
those of our 'parents ^neither take revenge on our sins. 

Psalm VI. 

LORD, rebuke me not in thy fury, nor chastise me in 
thy anger. 

Have mercy on me, Lord, because I am weak ; heal 
me, Lord, because all my bones are troubled. 

And my soul is troubled exceedingly ; but thou, O 
Lord, how long. 

Turn, O Lord, and deliver my soul ; save me for thy 
mercy's sake. 

Because there is none among the dead, who is mindful 
of thee ; and who shall confess to thee in hell 7 

I have laboured with groaning ; every night I will 
wash my bed ; I will water my couch with tears. 

My eye is troubled through fury ; I am waxed old 
amongst all my enemies. 

Depart from me all ye that work iniquity ; because 
our Lord hath heard the voice of my weeping. 

Our Lord hath heard my petition : our Lord hath re- 
ceived my prayer. 

Let all my enemies be ashamed, and very much trou- 
bled ; let them be turned back, and ashamed speedily. 

Glory be to the Father, and to the Son, and to the 
Holy Ghost. As it was in the beginning, is now, and 
ever shall be, world without end. Amen. 

Psalm. XXXL 
Blessed are they whose iniquities are forgiven, and 
whose sins are covered. 



PART IV.] PENITENTIAL PSALMS. 



377 



Blessed is the man to whom our Lord hath not im- 
puted sin, neither is there guilt in his spirit. 

Because I held my peace ; my bones are waxed old, 
whilst I cried all the day. 

Because day and night thy hand is heavy upon me ; 
I am converted in my anguish, whilst the thorn is struck 
in me, 

I have made my sin known to th^ and my injustice 
I have not hid. 

I said against myself, I will confess my injustice to 
our Lord, and thou hast forgiven the impiety of my sin. 

For this shall every holy one pray to thee in a season- 
able time. 

Certainly in the deluge of many waters they shall not 
approach to him. 

Thou art my refuge from tribulation, which hath 
surrounded me ; my joy, deliver me from them that en- 
viron me, 

I will give thee understanding, and will instruct thee 
in the way that thou shalt go ; I w411 settle mine eyes 
upon thee. 

Do not become as the horse and the mule, which have 
no understanding. 

With bit and bridle bind fast the jaws of those who 
do not approach to thee. 

Many are the scourges of a sinner, but mercy shall 
environ him that hopes in our Lord. 

Be joyful in our Lord, and rejoice ye just ; and glory 
all the right of heart. 

Glory be to the Father, &c. 

Psalm XXXVII. 
Lord, rebuke me not in thy fury, nor chastise me in 
thy anger. 

Because thine arrows are fastened in me ; and thy 
hand has been strong upon me. 

There is no health in my flesh in regard of thy anger : 
my bones have no peace in regard of my sins. 

Because my iniquities are gone over my head ; and as 
an hea\^ burden are become heavy upon me. 



32' 



378 



PENITENTIAL PSALMS, [PART IV. 



My forces are putrified and corrupt in regard of my 
folly. 

I am become miserable, and bowed down even to ex- 
tremity ; I went sorrowful all the day. 

Because my loins are filled with illusions ; and there 
is no health in my flesh. 

I am afflicted and humbled very much ] I roared out 
of the sighing of my heart. 

Lord, all my desire is before thee, and my groaning 
is not hid from thee. 

My heart is troubled, my strength hath forsaken 
me ; and the light of mine eyes, and that same is not 
with me. 

My friends and my neighbours have drawn near and 
stood against me. 

And they that were near me, stood afar off, and they 
who sought my soul used force. 

And they that sought my hurt, spake falsities, and 
studied deceits all the day. 

But I as deaf did not hear, and was as one dumb, not 
opening his mouth. 

And I became as a man that doth not hear, and hath 
no reprehension in his mouth. 

Because, O Lord, I have hoped in thee, thou shalt 
hear me, O Lord my God. 

For I have said, least at any time my enemies rejoice 
over me ; because while my feet are moved, they speak 
terrible things concerning me. 

Because I am ready for scourges, and my grief is 
always in my sight. 

Because I will declare my iniquity, and I will be 
thoughtful for my sins. 

But my enemies live and are strengthened over me, 
and they that hate me are unjustly multiplied. 

They who repay evil for good slandered me, because 
I followed goodness. 

Forsake me not, my Lord ; my God, depart not from 
me. 

Incline unto my help, O Lord God of my salvation. 
Glory be to the Father, <fec. 



PART IV.] PENITENTIAL PSALMS. 



379 



Psalm L. 

Have mercy on me, O God, according to thy great 
mercy. 

And according to the multitude of thy tender mercies 
blot out my iniquity. 

Wash me yet more from my iniquity, and cleanse me 
from my sin. 

Because I acknowledge my iniquity, and my sin is 
always against me. 

To thee only have I sinned, and have done evil be- 
fore thee, that thou mayest be justified in thy words ; 
and mayest overcome when thou art judged. 

For behold I was conceived in iniquity, and in sins 
my mother conceived me. 

For behold thou hast loved truth ; the uncertain and 
hidden things of thy wisdom thou hast made manifest 
to me. 

Thou shalt sprinkle me with hysop, and I shall be 
cleansed ; thou shalt wash me, and I shall be made 
whiter than snow. 

Thou shalt make me to hear joy and gladness ; and 
the bones that are humbled shall rejoice. 

Turn away thy face from my sins, and blot out my 
iniquities. 

Create a clean heart in me, O God, and renew a right 
spirit within my bowels. 

Cast me not away from thy face, and take not thy 
holy spirit from me. 

Restore unto me the joy of my salvation, and confirm 
me with a perfect spirit. 

I will teach thy ways to the unjust, and the wicked 
shall be converted unto thee. 

Deliver me from blood, O God, the God of my salva- 
tion, and my tongue shall extol thy justice. 

Thou, O Lord, wilt open my lips, and my mouth shall 
declare thy praise. 

Because if thou wouldst have had a sacrifice verily 
I had given; with burnt offerings thou wilt not be 
delighted. 

A sacrifice to God is a troubled spirit, a contrite and 
an humble heart, O God, thou wilt not despise. 



880 



PENITENTIAL PSALMS. 



[part IV. 



According to thy good will, O Lord, deal favoura- 
bly with Sion, that the walls of Jerusalem may be 
built up. 

Then shalt thou accept the sacrifice of justice, obla- 
tions, and whole burnt offerings, then shall they lay calves 
upon thy altar. 

Glory be to the Father, (fee. 

Psalm CI. 

Lord, hear my prayer, and let my cry come anto 
thee. 

Turn not thy face away from me ; in what day soever 
I am in tribulations, incline thy ear to me. 

In what day soever I shall call upon thee, hear me 
speedily. 

For my days have vanished as smoke, and my bones 
are withered as a thing that is burnt. 

1 am smitten as grass, and my heart is withered, for I 
have forgotten to eat my bread. 

Through the voice of my groaning my bones have 
cleaved to my skin. 

I am become like a pelican of the wilderness, I am be- 
come as a night-crow in the house. 

I have watched, and am become as a solitary sparrow 
on the house top. 

My enemies upbraided me all the day, and they that 
praised me did swear against me. 

For I did eat ashes as bread, and mingled my drink 
with weeping. 

Because of thy wrath and thy indignation ; for that 
having lifted me up, thou hast thrown me down. 

My days are declined as a shadow, and I am withered 
as grass. 

But thou, O Lord, remainest for ever, and thy remem- 
brance from generation to generation. 

Thou rising up shalt have mercy on Sion, for it is 
time to have mercy on it, for the time is come. 

Because the stones thereof have pleased thy servants, 
and they shall have pity on the earth thereof 

And the Gentiles shall fear thy name, O Lord, and all 
the kings of the earth thy glory. 



PART IV.] PENITENTIAL PSALMS. 



381 



He has regard to the supphcation of the humble, and 
he hath not despised their prayers. 

Let these things be written for another generation, 
and the people to be created shall praise our Lord. 

Because he hath looked forth from his high sanctuary ; 
our Lord from heaven hath looked upon the earth. 

That he might hear the groans of such as are in fet- 
ters, that he might unbind the hildren of them that are 
slain. 

That they might show forth the name of our Lord in 
JSio7i, and his praise in Jerusalem. 

^Yhen the people assembled together in one ; and 
kings to serve our Lord. 

He answered him in the way of his strength ; declare 
unto me the fewness of my days. 

Call me not back in the midst of my days ; thy years 
are from generation to generation. 

In the beginning, O Lord, thou layedst the foundation 
of the earth, and the heavens are the works of thy hands. 

They shall perish, but thou remainest, and they shall 
wax old as a garment. 

And as a vesture thou shalt change them, and they 
shall be changed ; but thou art the same, and thy 
years shall not fail. 

The sons of thy servants shall inhabit, and their seed 
shall be directed for ever. 

Glory be to the Father, &c. 

Psalm CXXIX. 
From the depths I have cried to thee. Lord ; Lord, hear 
my voice. 

Let thy ears be attentive to the voice of my petition. 

If thou wilt observe iniquities, O Lord, Lord, who 
shall sustain it. 

Because with thee there is propitiation, and because 
of thy law I have expected thee, O Lord. 

My soul hath relied on his word, my soul hath 
hoped in our Lord. 

From the morning watch, even until night, let Israel 
hope in our Lord. 



3S2 



PENITENTIAL PSALMS. 



[part IV. 



Because with our Lord there is mercy ; and with him 
plentiful redemption. 

And he shall redeem Israel from all his iniquities. 
Glory be to the Father, &c. 

Psalm CXLH. 

Lord, hear my prayer, give ear to my petition in thy 
truth ; hear me in thy justice. 

And enter not into judgment with thy servant ; for no 
one living shall be justified in thy sight. 

For the enemy hath persecuted my soul ; he hath 
humbled my life in the earth. 

He hath set me in darkness, as those who ha^e been 
long dead : and my spirit is in anguish for myself, my 
heart is troubled within. 

I remember the ancient days ; I have meditated on all 
thy works : in the deeds of thy hands did I meditate. 

I have stretched forth my hands unto thee ; my soul 
is unto thee as earth without water. 

Hear me quickly, O Lord ; my spirit hath fainted. 

Turn not thy face away from me, because I shall be 
hke to them that descend into the lake. 

Make me to hear thy mercy in the morning, for I have 
hoped in thee. 

Make thy way known to me wherein I may walk ; 
because I have lifted up my soul to thee. 

Thy good spirit shall lead me into the right land for 
thy name's sake ; O Lord, thou shalt enlighten me in 
thine equity. 

Thou shalt bring forth my soul out of tribulation, and 
in thy mercy thou shalt destroy mine enemies. 

And thou shalt destroy all that afflict my soul, because 
I am thy servant. 

Glory be to the Father, and to the Son, and to the 
Holy Ghost. As it was in the beginning, is now, and 
ever shall be, world without end. Ame?i. 

Ant. Remember not, O Lord, our offences, nor those 
of our parents, neither take revenge on our sins. 



PART IV.] 



LITANY. 



383 



THE LITANY. 



LORD, have mercy on us 
Christ, have mercy on us, 
Lord, have mercy on us. 
Christ, hear us. 
Christ, graciously hear us. 
God, the Father of Heaven, have mercy on us. 
God the Son, Redeemer of the world, have mercy on us, 
God the Holy Ghost, have mercy on us. 
Holy Trinity, one God, have mercy on us. 
Holy Mary, 
Holy Mother of God, 
Holy Virgin of virgins, 
St. Michael, 
St. Gabriel, 
St. Raphael, 

All ye holy angels and archangels, 
All ye holy orders of blessed spirits, 
St. John Baptist. 
St. Joseph, 

All ye holy patriarchs and prophetSj 
St. Peter, 



St. James, 
St. John, 
St. Thomas, 
St. James, 
St. Philip, 
St. Bartholomew. 
St. Matthew, 
St. Simon, 
St. Thadee, 
St. Matthias, 
St. Barnaby, 
St. Luke, 
St. Mark, 



St. 
St. 



Paul, 
Andrew, 




384 



LITANY. 



[part IV. 



All ye holy apostles and evangelists. 
All ye holy disciples of our Lord, 
All ye holy innocents, 
St. Stephen, 
St. Lawrence, 
St, Yincent, 

St. Fabian and St. Sebastian, 
St. John and St. Paul, 
St. Cosmas a:id Damian, 
St. Gervase and Protase, 
All ye holy martyrs, 
St. Silvester, 
St. Gregory, 
St. Ambrose, 
St. Augustine, 
St. Jerome, 
St. Martin, 
St. Nicholas, 

All ye holy bishops and confessors, 

All ye holy doctors, 

St. Anthony, 

St. Bennet, 

St. Bernard. 

St. Dominick, 

St. Francis, 

All ye holy priests and levites. 

All ye holy monks and hermits, 

St. Mary Magdalen, 

St. Agatha, 

St. Lucy, 

St. Agnes, 

St. Cicely, 

St. Catherine. 

St. Anastatia, 

All ye holy virgins and widows, 

All ye saints of God, make intercession for us. 

Be merciful unto us, spare us, O Lord. 

Be merciful unto us, graciously hear us, O Lord. 

From all evil, O Lord deliver us. 

From all sin, O Lord deliver us. 



PART IV.] 



LITANY. 



From thy wrath, 

From sudden and unprovided death. 

From the deceits of the devil, 

From anger, hatred, and all ill will, 

From the spirit of fornication. 

From lightning and tempest. 

From everlasting death. 

By the mystery of thy holy incarnation, 

By thy coming. 

By thy nativity. 

By thy baptism and holy fasting. 

By thy ^J* cross and passion. 

By thy death and burial. 

By thy holy resurrection. 

By thy admirable ascension. 

By the coming of the Holy Ghost the comforter, 

In the day of judgment, 

We sinners, do beseech thee to hear us. 

That thou spare us. 

That thou pardon us, 

That thou vouchsafe to bring us to true penance. 

That thou vouchsafe to govern and preserve thy 
holy Church, 

That thou vouchsafe to preserve our apostolical 
prelate, and all ecclesiastical orders in holy religion, 

That thou vouchsafe to humble the enemies of 
thy holy Church, 

That thou vouchsafe to give peace and true con- 
cord to Christian kings and princes. 

That thou vouchsafe to grant peace and unity to 
all Christian people, 

That thou vouchsafe to comfort and keep us in 
thy holy service, 

That thou lift up our minds to holy desires. 

That thou render eternal good things to our bene- 
factors, ;„; ■ . ; 

That thou deliver our souls, and those of our 
brethren, kinsfolk, and benefactors, from eternal 
damnation, 

That thou vouchsafe to give and prt serve the 
fruits of the earth, 
33 



386 



LITANY. 



[part IV., 



That thou vouchsafe to give eternal rest to all the 
faithful departed, we beseech thee to hear lis. 

That thou vouchsafe graciously to hear us, we beseech 
thee to hear us. 

Son of God, we beseech thee to hear us. 

Lamb of God, who takest away the sins of the world, 
spare us, O Lord. 

Lamb of God, who takest away the sins of the world, 
hear us, O Lord, 

Lamb of God, who takest away the sins of the world, 
have mercy on us. 

Christ hear us. Christ graciov.sly hear us. 

Lord have mercy on us. Christ have mercy on us. 

Lord have mercy on us. Our Father^ &c. 

V. And lead us not into temptation. 

R. But deliver us, &c. 

Psalm LXIX, 
Incline unto my aid, O God, O Lord make haste to 
help me. 

Let them be confounded and ashamed who seek my soul. 

Let them be turned away backward, and blush for 
shame, who desire evils to me. 

Let them be turned away forthwith blushing for shame, 
who say to me, well, well. 

Let all that seek thep, rejoice and be glad, and let such 
as love thy salvation, say always our Lord be magnified. 

But I am needy and poor, O God help me. 

Thou art my helper and deliverer, O Lord be not slack. 

Glory be to the Father, &c. 

V. Save thy servant. 

R. Trusting in thee, O my God. 

V. Be unto us a tower of strength. 

R. From the face of the enemy. 

V. Let not the enemy prevail against us. 

R. Nor the sun of iniquity have power to hurt us. 

V. O Lord deal not with us according to our sins 

R. Nor yet reward us according to our iniquities. 

V. Let us pray for our chief bishop, N. R. Our Lord 
preserve him, and give him lifC; and make him blessed 
on earth, and deliver him not to the will of his enemies. 



PART IV,] 



LITANY, 



387 



V, Let us pray for our benefactors, 

R, O Lord, for thy name's sake, vouchsafe to render 
eternal life to all those by whom we have received good. 

V, Let us pray for the faithful departed. 

R. Eternal rest give to them, O Lord, and let Derce- 
tual light shine unto them. 

V, Let them rest in peace, 

R. Amen. 

V. For our brethren absent 

R. O my God, save thy servant trusting in thee. 

V, Send them help, O Lord, from thy holy place. 

R. And from Sion protect them. 

V. O Lord hear my prayer. 

R, And let my supplication come unto thee. 

Let pray. 

O God, whose property is always to have mercy and 
to spare, receive our petition, that we and all thy servants, 
whom the chain of sin doth bind, may, by the compas- 
sion of thy goodness, be mercifully absolved. 

Hear, we beseech thee, O Lord, the prayers of thy 
suppliants, and pardon the sins of them who confess to 
thee, that of thy bounty, thou mayest give us pardon and 
peace. 

Out of thy clemency, O Lord, shew thy unspeakable 
mercy to us, that so thou mayest both acquit us of our 
sins, and deliver us from the punishments which we de- 
serve for them, 

O God, who by sin art offended, and by penance pa- 
cified, mercifully respect the prayers of thy people making 
supplication linto thee, and turn away the scourges of 
thy anger, which we deserve for our sins. 

O almighty and eternal God, have mercy on thy ser- 
vant, N. our chief bishop, and direct him according to 
thy clemency in the way of everlasting salvation, that 
by thy grace he may desire such things as are agreea- 
ble to thy holy will, and with all his strength perform 
them. 

O God, from whom are all holy desires, rightful 
councils, and just works, give to thy servants that peace 
which the world cannot give, that our hearts being dis- 



388 



LITANY. 



[part IV. 



posed to keep thy commaadmentSj and the fear of enemies 
taken away, the times, through thy protection, may be 
peaceable. 

Inflame, O Lord, our reins and hearts with the fire of 
thy holy love, to the end we may serve thee with a 
chaste body, and please thee with a clean heart. 

O God, the Creator and Redeemer of all the faithful, 
give to the souls of thy servants departed, remission 
of all their sins, that, through the help of pious supplica- 
tions, they may obtain the pardon which they have 
always desired. 

Prevent, we beseech thee, O Lord, our actions by thy 
holy inspirations, and carry them on by thy gracious as- 
sistance, that every prayer and work of ours may begin 
always from thee, and by thee be happily ended. 

O almighty and eternal God, who hast dominion over 
the living and dead, and art merciful to all those whom 
thou foreknowest shall be thine by faith and good works, 
we humbly beseech thee, that they for whom we have 
purposed to offer our prayers, whether this present world 
still retains them in the flesh, or the next world has re- 
ceived them out of their bodies, may, by the intercession 
of the saints, and the clemency of thy goodness, obtain 
pardon, and full remission of all their sins, through our 
Lord Jesus Christ thy Son, who liveth and reigneth with 
thee in the unity of the Holy Ghost, world without end. 
Amen. 

THE HYMN. 

Hail you the sea's bright star, 
Who God's pure Mother are : 
Perpetual Virgin : blest 
Gate of heav'nly rest 
Taking the Ave from 
The Angel GahrieVs tongue. 
Who for our sake put on 
The title of a son. 
O singularly chaste. 
Whose meekness all surpass'dj 
Our sins being all exil'd, 
Render us chaste and mild. 



PART IV.] 



LITANY. 



369 



Grant tnat our lives be pure, 
Prepare the way secure. 
Firm peace unto us give 
Repair the faults of Eve, 
Offenders' bonds unbind. 
Give light unto the blind. 
Our evils drive away, 
For good vouchsafe to pray 
Shew us the Mother's care, 
To him convey our prayer. 
That seeking Jesus we 
May joy eternally. 
Praise to the Father's deity. 
To Christ all glory be ; 
To th' Holy Ghost the same, 
To Three one honour frame. 
K. Amen. 

V. Vouchsafe that I may praise thee, O sacred virgm, 
R. Give me force against my enemies. 

Let us pray. 

Defend, we beseech thee, O Lord, by the intercession 
^of the blessed Virgin Mary^ this thy family from all ad- 
versity; and being prostrate before thee with a most 
profound humility of heart, mercifully protect us from 
the snares of our enemies : through Jesus Christ our Lord. 

R, Amen. 

Note, — One or more of the following Prayers may he 
saidj according to occasion or devotion. 

A Prayer for Friends, Benefactors^ ^c, 
O God, the giver of pardon, and lover of human sal- 
vation, we beseech thy clemency, that thou grant the 
brethren of our congregation, kinsfolk, and benefactors, 
who are departed out of this life, through the intercession 
of the blessed Virgin Mary and all the saints, to come 
to the fellowship of -eternal happiness. 

A Prayer for one Dead, Man or Woman. 
Absolve, we beseech thee, O Lord, the soul of thy ser- 
33* 



390 



LITANY. 



[part IV. 



vant N. from the bonds of all his (or her) sins, that 
being raised up again among thy saints and elect, he 
(or she) may be refreshed in the glory of the resurrection. 

A Prayer mi the Anniversary. 

God, the Lord and giver of pardons, grant unto the 
soul of thy servant A^. N. departed, whose anniversary 
we commemorate, the seat of refreshment, the blessed- 
ness of rest, and the clearness of light, through our Lord 
Jesus Christ. 

R. Amen. 

The Confession^ before Examination of Conscience. 

1 confess to Almighty God, to the blessed Mary ever 
Virgin, blessed Michael the archangel, blessed John 
Baptist, the holy apostles St. Peter and Paul, and to 
all the saints, that I have grievously sinned in thought, 
word, and deed, through my fault, through my fault, 
through my m©st grievous fault 

IVie examination of Conscience, with a short Reflection 
between every Point. 

1. Let us give thanks to Almighty God for all his 
benefits, and in particular for those he has bestowed 
upon us this day. - 

O most liberal God, we give thee thanks for all thy 
mercies to us, spiritual and temporal, general and par- 
ticular ; more especially for the favours bestowed upon us 
this day past. May thy holy name be eternally praised 
and glorified, and may we never be ungrateful to thy 
bounty. 

2. Let us beg the grace of the Holy Ghost, that loe 
may knoio our sins, and be heartily sorry for them. 

O Divine Spirit of truth, illuminate our minds, and 
bring to our remembrance all the" sins we have this day 
committed, and give us a true sorrdw and contrition for 
the same. . ' , 

3. Let us endeavour to call to mind all our sins of 
this day, and in particular those xoe are most subject 
to. Here make a short reflection and examine of the 
past day. 



PART IV.] 



LITANY. 



391 



4. Let us endeavour to he heartily sorry for our sins^ 
and make a firm purpose of amendment. 

O merciful God ! I am sorry, from the bottom of my 
heart, for these and all other my sins. It grieves me, it 
grieves me that I have so unworthily offended thee. I 
implore thy clemency, and hope to receive the pardon I 
now humbly ask. I offer to thee, in satisfaction for all 
my sins of thoughts, words, and deeds, especially those I 
have committed this day, the sacred merits of thy be- 
loved Son Jesus Christ. I firmly purpose never more 
wilfully to offend thee. I resolve from this moment to 
endeavour to love and serve thee better than hereto 1 
have done. Confirm me in this good purpose, to the 
glory of thy holy name, and the eternal salvation of my 
soul. Amen. 

5. Let us commend ourselves this night to the protec- 
tion of Almighty God^ our blessed Litdy, holy St. Jo- 
seph., St. Michael, our holy angel guardian, and all 
the holy angels and saints. 

Therefore I beseech the blessed Virgin Mary, St. 
Michael the archangel, the blessed John Baptist, the 
holy apostles St. Peter and St. Paul, and all the saints, 
to pray to our Lord God for me. . > 

Antiphon. 

Save us, O Lord, waking, and keep us sleeping, that 
we may watch with Christ, and rest in peace. 
R. Amen. 

V. Preserve us as the apple of thine eye. 

R. And protect us under the shadow of thy wings. 

V. Youchsafe, O Lord, to keep us this night without sin. 

R. Have mercy on us, O liOrd, have mercy on us. 

Y. Thy mercy be upon us, Lord. 

R. As we have put our trust in thee. 

V. O Lord, hear my prayer. 

R. And let my supplication come unto thee. 

V. Our Lord be with you. 

R. And with thy spirit. 

Let us pray. 

Visit, we beseech thee, O Lord, this habitation, and re- 



392 PRAYERS ON CHIEF FEASTS, &C. [pART IV. 

pel far from it all snares of the enemy ; let thy holy angels 
dwell therein to preserve us in peace, and thy blessing 
be upon us for ever, through Jesus Christ our Lord. 
R, Amen. 

V. Our Lord be with you. 
R. And with thy spirit. 
V. Bless we our Lord. 
R, Thanks be to God. 

The Blessing. 
The almighty and merciful Lord, Father, Son, and 
Holy Ghost, bless and preserve us. 
R. Amen, 



PRAYERS ON THE CHIEF FEASTS OF THE 
YEAR. 

On Advent Sunday, 
Raise up, we beseech thee, O Lord, thy power, and 
come, that we may be freed from the dangers of our sins 
by thy protection, and be saved by the deliverance, who 
iivest and reignest with thy Father in the unity of the 
Holy Ghost, one God, &c. 

On St, Slephen^s Day, Dec. 26. 
Grant, we beseech thee, O Lord, to imitate whom we 
honour, that we may learn to love our enemies, since 
we celebrate his nativity who was enabled to pray even 
for his persecutors, to our Lord Jesus Christ thy Son, 
who with thee and the Holy Ghost livest, 6cc. 

On St. John the Et>angelist, Dec. 27. 
Enlighten thy Church, O merciful Lord, that being 
illuminated by the instructions of blessed St. John, the 
apostle and evangelist, it may arrive to everlasting re- 
wards through our Lord, &c. 

On Holy Innocents, Dec. 28, 
O God, whose renown this day the innocent martyrs 
confessed, not by speaking, but dying, mortify in us all 
the evils of vice, that whilst our tongues declare thy faith, 



PART IV.] PRAYERS ON CHIEF FEASTS, &C. 393 

our life and manners may also shew it, through our 
Lord Jesus, &c. 

On St. Thomas of Canterbury^ Dec. 29. 
O God, for whose Church the glorious Bishop Thomas , 
was slain by the swords of the wicked, grant, we beseech 
thee, that all who implore his help, may obtain a happy 
effect of their petition, through our Lord Jesus Christ, &.c. 

On St. Sylvester, Dec. 31. 
Grant, we beseech thee, O Almighty God, that the 
venerable solemnity of the blessed St. Sylvester, Pope 
and confessor, may increase our devotion and spiritual 
health, through our Lord, &c. 

On Chrisfs Circumcision, Jan. 1. 
O God, who by the fruitful virginity of the blessed 
Virgin Mary, hath given to mankind the rewards of 
eternal salvation, grant, we beseech thee, that we may 
be sensible of the benefit of her intercession, by whom 
we have received the author of our life, our Lord Jesus 
Christ, who liveth, &c. 

On the Purification of tne B. V. Mary, Feb. 2. 
Almighty everlasting God, we humbly beseech thy 
Majesty to grant, that as thy only begotten Son was this 
day presented in the temple in the substance of our flesh, 
so we may be presented to thee with purified minds, 
through the same Christ our Lord, &c. 

On Ash Wednesday. 
Grant, O Lord, to thy faithful, that they may begin 
the venerable solemnities of fasting with due piety, and 
complete them with secure devotion, through our Lord, 
&c. 

On St. Mathias Apostle, Feb. 24. 
O God, who hast associated blessed Mathias to the 
college of thy apostles, grant, we beseech thee, that by 
his intercession we may be always sensible of thy mer^ 
cies towards us, through our Lord Jesus Christ, (fee, 



394 PRAYERS ON CHIEF FEASTS, &,C. [PART IV. 

On St. Joseph Confessor^ March 19. 
Assist us, O Lord, we beseech thee, by the merits of 
the spouse of thy most holy Mother, that what our un- 
worthiness canuot obtain, may be granted us by his in- 
tercession, who Uvest, &c. 

On the Annunciation of our Lady, March 25. 
O God, who wouldest have thy word to take flesh 
in the womb of the blessed Virgin Mary, according to 
the angel's declaration, grant to us thy suppliants, that 
we who truly believe her to be the mother of God, 
may find favour with thee by her intercession, through 
the same, &c. 

On Maunday Thursday and Good Friday. 
Look down, we beseech thee, O Lord, on this thy 
family, for which our Lord Jesus Christ vouchsafed to 
permit himself to be betrayed into the hands of the 
wicked, and to undergo the torments of the cross, who 
livest with thee and the Holy Ghost, now and for ever. 
Amen. 

On St, Mark Evangelist, April 25. 
O God, who by the grace of Evangelical preaching, 
didst greatly honour blessed Mark thy evangelist, grant, 
we beseech thee, that we may always profit by his doc- 
trine, and be defended by his prayers, through our Lord 
Jesus, &c. 

On St. Philip and St. Jacob, May L 
O God, who renewest our devotion by the yearly so- 
lemnity of the apostles, Philip and Jacob, grant, we be- 
seech thee, that we who rejoice in their merits, may be 
instructed by their example, through our Lord, &c. 

On the Invention of the Holy Cross, May 3. 
O God, who by the admirable finding of the holy cross 
didst renew the memory of thy miraculous passion, grant 
that through the price of that wood of life, we may ob- 
tain everlasting happiness, who livest and reignest, (fee. 



PART IV.] PRAYERS ON CHIEF FEASTS, &C. 



395 



On Coryus Christi. 
O God, who in this wonderful sacrament has left us a 
perpetual memory of thy passion, grant us, we beseech 
thee, so to reverence the sacred mysteries of thy body 
and blood, that we may continually perceive in our 
souls the fruit of our redemption, who, with the Fa- 
ther, <fcc. 

On the Nativity of St. John Baptist^ June 2-*. 
O God, who hast made this day honourable to us by 
the nativity of blessed St. /oAw, vouchsafe to bestow on 
thy people the gift of spiritual joy, and direct the minds 
of all thy faithful in the way of eternal salvation, through 
our Lord Jesus, &,c. 

On St. Peter and St. Paul, June 29. 
O God, who hast consecrated this day by the martyr- 
dom of thy apostles Peter and Paul, grant that thy 
church may follow their precepts in all things, by whom 
at first their religion had its beginning, through our 



On St. Mary Magdalen, July 22. 
Grant, O Lord, we beseech thee, that we may be as- 
sisted by the intercession of blessed Mary Magdalen, 
whose prayers prevailed with thee to raise her brother 
Lazarus (after he had been four days dead) from death 
to life, who livest and reignest, &c. 

On St. James Apostle, July 25. 
Sanctify, O Lord, and preserve thy people, that under 
the protection of thy apostle St. James, we may please 
thee in our conversation, and serve thee with a secure 
mind, through our Lord Jesus Christ, &c. 

On St. Ann, July 26. 
O God, who wert pleased to favour blessed St. Ann, 
so as to render her worthy to be mother to the mother 
of thy only begotten Son, mercifully grant that we who 
celebrate her festival, may be assisted by her patronage, 
through the same our Lord, &c. 



396 PRAYERS ON CHIEF FEASTS, &C. [PART IV. 

On St. Lawrence., August 10. 
Grant, we beseech thee, O Almighty God, that we may 
quench the flames of our vices, who gravest power to the 
blessed Lmorence to overcome the scorching heat where- 
v/ith he was tormented, through our Lord Jesus, &c. 

On the Assu7nption of our blessed Lady., August 15. 
O Lord, we beseech theo to forgive the offences of thy 
servants, that \v'e who are not able to please thee by our 
actions, may be saved by the intercession of the mother 
of thy Son our Lord, who with thee and the Holy Ghost, 
livest and reignest, (fcc. 

On St. Bartholomew Apostle., August 24. 
Almighty and everlasting God, who hast given us the 
venerable and holy joy of this day by the solemnity of 
thy blessed Apostle St. Bartholomew., grant, we beseech 
thee, that thy holy Church may always love what he 
believed, and publish what he taught, through our Lora 
Jesus, &c. 

On the Nativity of our blessed Lady^ Sept. 8. 
We beseech thee, O Lord, bestow the gift of thy hea- 
venly grace on thy servant, that those may receive in- 
crease of faith by the votive solemnity of the blessed 
Virgin's nativity, to whom her child-bearing was the be- 
ginning of salvation, through our Lord, (fee. 

Same on Dec. 8th, the word Conception added. 

On the Exaltation of the Holy Cross, Sept. 14. 
O God, who on this present day doth replenish us 
with joy by the yearly solemnity of the exaltation of the 
holy cross, grant, we beseech thee, that we who have 
known this mystery on earth, may obtain the fruit of its 
redemption in heaven, through our Lord, (fee. 

On St. Matthew Apostle, Sept. 21. 
Let us, O Lord, receive help from the prayers of thy 
blessed apostle anci evangelist St. Matiheto, that what we 
of ourselves are not worthy to obtain may be given us 
by his intercession, through our Lord Jesus, <fec. 



PART IV.] PRAYERS ON CHIEF FEASTS, &C. 397 



On St. Michael the Archangel, Sept. 29. 
O God, who disposest the service of men and angels 
in a wonderful order, mercifully grant, that those who 
by a continual attendance serve thee in heaven, may 
also afford us their protection here on earth, through our 
Lord Jesus, &c. 

0?i St. Luke Evangelist, Oct. 18. 
O Lord, we beseech thee that the blessed evangelist 
St. Ltike may be an intercessor for us, who for the hon- 
our of thy name carried always in his body the mortifi- 
cation of the cross, through our Lord Jesus Christ, (fee. 

On St. Simon and St. Jude, Apostles, Oct. 28. 
O God, who by thy blessed apostles Simon and Jude 
has brought us to a knowledge of thy name, grant that 
we may celebrate their eternal glory, and profit by cele- 
brating the same, through our Lord Jesus Christ, <fec. 

On All Saints, Nov. 1. 
O Almighty everlasting God, who has granted us in 
one solemnity to honour the merits of all thy saints, we 
beseech thee, through the multitude of intercessors, thou 
wouldst bestow on us the plenitude of that mercy which 
we desire, through our Lord Jesus Christ, (fee. 

On St. Andrew Apostle, Nov. 30. 
O God, we humbly beseech thy Majesty, that as blessed 
Audrey; the apostle was both a preacher and governor 
of thy Church, so he may be a perpetual intercessor for 
us, through our Lord Jesus Christ, (fee. 

O71 St. Thomas Apostle, Dec. 21. 
Grant, we beseech thee, O Lord, to rejoice in the 
solemnities of the blessed Thomas thy apostle, that we 
may always be assisted by his patronage, and follow his 
faith with such devotion as we ouo^ht, through our Lord, 

A Prayer in honour of any Martyr. 
O God, who didst so strengthen in thy faith and love, 
thy blessed martyr St. N. that no fleshly delights, nor 

34 



39S PRAYERS ON CHIEF FEASTS, &C. [pAKT IV. 

threatening of tyrants, no sword, nor tortures of cruel 
executioners, were able to withdraw from thy worship, 
grant to us, miserable sinners, through his intercession, 
help in tribulation, and comfort in persecution, that we 
may manfully fight against all the temptations of the 
devil, and despise the world, and all that is in it^ and 
that overcoming all adversity, we may hereafter obtain 
those eternal joys which by thy holy inspiration we may 
desire, through Jesus Christ, 6oc. 

A Prayer in honour of any Confessor. 
O Almighty and everlasting God, who art the won- 
derful light of thy beloved saints, and principally hast 
appointed for us blessed bishops, doctors, and confessors^ 
as burning hghts in thy house, and who by their holy 
exhortations, writings, and examples, are wont to reduce 
sinners from evil to good, we humbly beseech thee, that 
thou wouldest break asunder the bonds of our sins^ and 
having no regard to our unworthiness, render us par- 
takers of the intercession of blessed N. and of all thy 
holy confessors, that we, forsaking our sinful ways, and 
walking in true faith and charity, may follow them so 
long in good works, till at last we enjoy their company 
in eternal beatitude, through Jesus Christ our Lord, (fee. 

Prayer in honour of any holy Virgin, Widov), i^c. 
O God, who among the many miracles of thy power, 
hast given to the weaker sex of virgins, widows, and 
matrons, the victory of martyrdom, and immaculate 
chastity, mercifully grant that we who celebrate the 
memory of blessed St. N. may by her example and in- 
tercessions, despise the allurements of the flesh, the 
pleasures of the world, and even life itself, for thy glory, 
and that daily exercising ourselves in thy service, we 
may still here increase in grace, and at our death be ad- 
mitted to the fruition of eternal felicity. Ameri 

A Prayer in honour of any Saint. 
We humbly beseech thee, O Lord God, Father omni- 
potent, to receive the prayers of thy servants who cele- 
brate the memory of blessed St. - K that by his holy 



PART IV.] PRAYERS ON CHIEF FEASTS, &C. 399 

intercession, our souls may be delivered from all dangers 
and adversities, and our hearts cleansed from all evil 
thoughts, through Jesus Christ, &c. 

On Chrisfs Nativity. 
Grant, we beseech thee, Almighty God, that the holy 
nativity of thy only begotten Son, may deliver us from 
the slavery of sin, who have been so long under its heavy 
yoke, through the same our Lord Jesus Christ, <fcc. 

On the Circumcision, 
O God, who by the fruitful virginity of the blessed 
Virgin Mary^ hast given to mankind the reward of 
eternal salvation, grant, we beseech thee, that we may 
be sensible of the benefit of her intercession, by whom 
we have received the author of life, our Lord Jesus 
Christ thy Son, who liveth and reigneth one God with 
ttiee in the unity of the Holy Ghost^ (fee 

On the Epiphany. 
O God, who on this day, by the guidance of a star 
didst reveal thy only begotten Son to the Gentiles, mer- 
cifully grant that we, who have now known thee by faith, 
may at length arrive to the contemplation of thy most 
high glory, through the same our Lord, <fec 

On the first Sunday in Lent. 
O God, who dost purify thy Church by a yearly ob- 
servation of Lent, grant to thy family, that wliat it en- 
deavours by abstinence to obtain of thee, it may practise 
by good words, through our Lord, (fee. 

On Passion Sunday. 
We beseech thee. Almighty God, look in mercy upon 
thy family, that their bodies may be governed by thy 
providence, and their minds sanctified by thy grace, 
through our Lord, (fee. 

On Palm Sunday. 
O Almighty eternal God, who for an example of hu- 
mility to mankind, didst cause our Saviour to take flesh, 



400 



LITANY OF THE B. V. MARY. [pART IV. 



and suffer the torments of the cross, mercifully grant 
that we may follow the instruction of his patience, and 
partake of the glory of his resurrection, through the 
same, our Lord, &c. 

On Easter Sunday. 
O God, who this day by thy only begotten Son, didst 
overcome death, and open for us an entrance into eter- 
nity, vouchsafe, by thy mercy, to grant such prayers, as 
by thy preventing grace thou art pleased to inspire, 
through the same our Lord, <fcc. 

On Low Sunday. 
Grant, we beseech thee, Almighty God, that we who 
have finished our paschal solemnities, may still, through 
thy goodness, govern our life and manners, and con- 
formably to what we have celebrated, through our Lord, 

On the Ascension. 
Grant, we beseech thee, Almighty God, that we who 
believe thy only begotten Son our Redeemer, to have 
ascended this day to heaven, may dwell there in spirit, 
by fixing our minds on heavenly things, through our 
Lord Jesus Christ, &c. 

On Whitsunday. 
O God, who on this day didst instruct the hearts of the 
faithful by the illumination of the Holy Ghost, grant, 
that by the same spirit, we may have a right understand- 
ing in all things, and evermore rejoice in this holy con- 
solation, through our Lord Jesus, &c. 



THE LITANY OF THE B. V. MARY. 

LORD, have mercy on us. 
Christ, have mercy on us. 
Lord, have mercy on us. 
Christ, hear us. 
Christ, graciously hear us. 



V^Rt IV.] LITANY OF THE B, V. MARY. 401 

God, the Father of Heaven, have mercy on us. 
God the Son, Redeemer of the world-, have mercy on us. 
God the Holy Ghost, have mercy on us. 
Holy Trinity one God^ have mercy on us. 
Holy Mary^ 
Holy Mother of God, 
Holy Yirgin of Yirgins, 
Mother of Christ, 
Mother of divine grace. 
Mother most pure, 
Mother most chaste, 
Mother most undefiled. 
Mother untouched, 
Amirabie Mother, 
Admirable Mother, 
Mother of our Creator, 
Mother of oar Redeemer, 
Virgin most prudent, 
Tirgin most venerable, 
Virgin most renowned, 
Virgin most powerful. 
Virgin most merciful, 
Virgin most faithful, \ "J 

Mirror of justice, 
Seat of wisdom, 
Cause of our joy. 
Spiritual vessel. 
Honourable vessel, 
Vessel of singular devotion, 
Mystical rose, 
Tower of David, 
Tower of Ivory, 
Golden house, 
Ark of the covenant, 
Gate of heaves. 
Morning star., 
Health of the sick, 
Refuge of sinners, 
Comfort of the afflicted, 
Help of Ghristians, 
Queen of -angels, 
34* 



402 



LITANY OF THE B. V. MARY. 



[part IV. 



Glueen of patriarchs. 
Q,iieen of prophets, 
Q.ueen of apostles, 
Glueen of martyrs, 
Q^ueen of confessors, 
Q,ueen of virgins, 
Uueen of all saints. 
Lamb of God, who takest away the sins of the world. 

spare us, O Lord. 
Lamb of God, who takest away the sins of the world, 

hear us, O Lord. 
Lamb of God, who takest away the sins of the world, 

have mercy on us. 

Anthem. We fly to your patronage, O sacred Mo- 
ther of God, despise not our prayers in our necessities, 
but deliver us from all danger, O ever glorious and bless- 
ed Virgin. 

V. Pray for us, O holy Mother of God. 

R. That we may be made worthy of the promises of 
Christ. 

Let us pray. 

Pour forth, we beseech thee, O Lord, thy grace into 
our hearts, that we, to whom the incarnation of Christ 
thy son was made known, by the message of an angel, 
may, by his passion and cross, be brought to his glorious 
resurrection through the same Christ our Lord. Amen. 

Y. May the divine assistance remain always with us. 

R. Amen. 

V. And may the souls of the faithful, through the 
mercy of God, rest in peace. 
R. Amen. 



A daily Prayer in time of Persecution. 
O my Lord Jesus Christ, true God and true man, who 
sufferedst an ignominious death on the cross for my re- 
demption, I humbly offer up to thee my soul, my body, 
my life, goods and all my fortunes, to be wholly disposed 
of according to thy most blessed will, and if it be thy 
holy pleasure that I should lose my life, or fortune for 
the profession of thy holy name, and the Catholic reli- 
gion, Lord, I humbly and freely submit thereunto, be- 



PART IV.] 



HOLY NAME OP JESUS. 



403 



seeching thee of thy infinite goodness and mercy, and 
by the merits of thy bitter death and passion, that thou 
wilt please to forgive my sins. Give me strength and 
patience to overcome all temptations and adversities ; 
pardon all my enemies and persecutors, and all the in- 
juries they have done me in thought, word, or deed, and 
make us all partakers of thy heavenly kingdom, through 
our Lord Jesus Christ, &c. 



THE LITANY OF THE MOST HOLY NAME 
OF JESUS. 

^- 

LORD have mercy on us. Christ have mercy on us. 
Lord have mercy on us. 
Jesus hear. Jesus, graciously hear us. 
God the Father of Heaven, 
God the Son, Redeemer of the World, 
God the Holy Ghost, 
Holy Trinity, one God, 
Jesus, Son of the living God, 
Jesus, Splendour of the Father, 
Jesus, Brightness of eternal Light, 
Jesus, King of Glory, 

Jesus, Sun of Justice, - I . 

Jesus, Son of the Virgin Mary^ f 

Jesus, most amiable, J 

Jesus, most admirable, [. g 

Jesus, the mighty God, j "J 

Jesus, Father of future Ages, ^ 

Jesus, Angel of the great Council, | !^ 

Jesus, most powerful, 

Jesus, most patient, 

Jesus, most obedient, 

Jesus, meek and humble of Heart, 

Jesus, lover of Chastity, 

Jesus, lover of us, 

Jesus, God of Peace, 

Jesus, Author of Life, 

Jesus, Example of Virtues, 



404 



HOLY NAME OF JESUS* [j 



Jesus, zealous Seeker of Souls, 
Jesus, our God, 
Jesus, our Reflige, 

Jesus, Father of the Poor, ■ 

Jesus, Treasure of the Faithful, 

Jesus, good Shepherd, 

Jesus, true Light, 

Jesus, eternal Wisdom, 

Jesus, infinite Goodness, 

Jesus, the Way, the Truth and the Life, 

Jesus^ Joy of Angels, 

Jesus, King of the Patriarchs, 

Jesus, Inspirer of the Prophets, 

Jesus, Master of the Apostles, 

Jesus, Teacher of the Evangelists, 

Jesus, Fortitude of Martyrs, 

Jesus, Light of Confessors, 

Jesus, Purity of Virgins, 

Jesus, Crown of all Saints, 

Be merciful unto us, spare us, O Jesus, 

Be merciful unto us, hear us, O Jesus. 

From all Evil, 

From all Sin, 

From thy Wrath, 

From the Snares of the Devil, 

From the Spirit of Fornication, 

From everlasting Death, 

From Neglect of holy Inspirations, 

By the Mystery of thy holy incarnation, 

By thy Nativity, 

By thy Infancy, 

By thy most divine Life, 

By thy Labours and Obedience, 

By thy Agony and Passion, 

By thy Cross and Dereliction, 

By thy unspeakable Pains and Grief, 

By thy Death and Burial, 

By thy holy Resurrection, 

By thy admirable Ascension, 

By the coming of the Holy Ghost the Comforter^ 

In the Day of Judgment, 



PART IV.] 



JESUS PSALTER. 



405 



Lamb of God, who takest away the sins of the world, 
spare us, O Jesus. 

Lamb of God, who takest away the sins of the world, 
hear us^ O Jesus. 

Lamb of God, who takest away the sins of the world, 
have mercy on us, O Jesus. 

Jesus hear us. Lord Jesus graciously hear us. 

y. May the name of the Lord be blessed. 

R. From henceforth, now and for ever. 

Let us pray. 

O Lord Jesus Christ, who hast said. Ask and ye shall 
receive, seek and ye shall find, knock and it shall be 
opened to you ; grant, we beseech thee, to us thy suppli- 
ants, the effect of thy most divine love, that we may love 
thee with all our hearts in word and deed, and never 
cease from praising thee, who livest and reignest, &c. 

O God, who hast rendered the most glorious name of 
thy only begotton Son our Lord Jesus Christ, most 
worthy to be loved with highest affection by thy faithful, 
and exceeding dreadful to evil spirits : mercifully grant, 
that all who devoutly honour this sacred name of Jesus 
on earth, may receive in this life the sweetness of holy 
consolation, and obtain in the future the happiness of 
eternal joy and bhss. Through the same Jesus Christ thy 
Son our Lord, (fee. Amen. 

May the divine assistance always remain with us. 
Amen. 



THE JESUS PSALTER. 

WITH much reason we should frequently repeat 
this adorable name of Jesus, seeing, " There is 
no other name under heaven given to men, in which we 
may be saved," Acts iv. 12. And therefore, with bended 
knees we begin this psalter, saying, 

In the name of Jesus let every knee bow of things in 
heaven, of things in earth, and of things under the earth, 
and let every tongue confess that our Lord Jesus Christ 
is the glory of God the Father, Phil. ii. 10. 



406 



JESUS PSALTER. 



[part IV 



First Petition. 

In each is repeated Jesus ten times hy repetition as 
follows : 

Jesus, Jesus, Jesus, ^ 

Jesus, Jesus, Jesus, \ Have mercy on me. 

Jesus, Jesus, Jesus, &c. 5 

Jesus have mercy on me, O God of compassion, and 
forgive the many and great offences I have committed 
ill thy sight. 

Many have been the folHes of my Hfe, and great are 
the miseries I have deserved for my ingratitude. 

Have mercy on me, dear Jesus, for I am weak ; O 
Lord heal me, who am unable to heal myself 

Deliver me from setting my heart upon any of thy 
creatures, which may divert my eyes from a continual 
looking up to thee. 

Grant me grace henceforth for the love of thee to hate 
sin, and out of a just esteem of thee to despise all worldly 
vanities. 

Have mercy on all sinners, Jesus, I beseech thee, turn 
their vices into virtues, and make them true observers of 
thy law, and sincere lovers of thee ; bring them to bliss 
in everlasting glory. 

Have mercy also on the soul sin purgatory, for thy bitter 
passion, I beseech thee, and for thy glorious name Jesus. 

O blessed Trinity, one eternal God, have mercy on me. 

Our Father, (fee. Hail Mary, (fee. 

Seco7id Petition. 
Jesus, Jesus, Jesus, ) 
Jesus, Jesus, Jesus, V Help me. 
Jesus, Jesus, Jesus, (fee. 3 

Jesus, help me to overcome all temptations to sin, and 
the malice of my ghostly enemy. 

Help me to spend my time in virtuous actions, and in 
such labours as are acceptable to thee. 

To resist and repress the motions of my flesh in sloth, 
gluttony, and carnality. 

To render my heart enamoured of virtue, and inflamed 
with desires of thy glorious presence. 



PART IV.] 



JESUS PSALTER. 



407 



Help me to deserve and keep a good name by a 
peaceable and pious living to thy honour, Jesus my 
comfort, and the benefit of others. 

Have mercy on all sinners, &-c. 

Our Father, (fee. Hail Mary, <fec. 

Third Petition. 
Jesus, Jesus, Jesus, ) 
Jesus, Jesus, Jesus, > Strengthen me. 
Jesus, Jesus, Jesus, ifec. ) 

Jesus, strengthen me in soul and body, to please thee 
in executing such works of virtue, as may bring me to 
thy everlasting joy and felicity. 

Grant me a firm purpose, most merciful Saviour, to 
amend my life, and recompense for the years past. 

Those years, which I have mispent to thy displeasure 
in vain or wicked thoughts, words, deeds, and evil cus- 
toms. 

Make my heart obedient to thy will, and ready for thy 
love to perform all the works of mercy. 

Grant me the gifts of the Holy Ghost, which through 
a virtuous life and a devout frequenting of thy most holy 
sacraments may at length bring me to thy heavenly 
kingdom. 

Have mercy on all sinners, (fee. 

Our Father, (fee. Hail Mary, (fee. 

Fourth Petition. 
Jesus, Jesus, Jesus, ) 
Jesus, Jesus, Jesus, V Comfort me. 
Jesus, Jesus, Jesus, (fee. ) 

Jesus, comfort me, and give me grace to place my chief, 
my only joy and felicity in thee. 

Send me heavenly meditations, spiritual sweetness, 
and fervent desires of thy glory ; ravish my soul with 
the contemplation of heaven, where I shall everlastingly 
dwell with thee. 

Bring often to my remembrance the unspeakable good- 
ness, thy gifts, and great kindness, which thou hast 
shewn to me. 

And when thou bringest to my mind the sad remem- 



408 



JESUS PSALTER. 



[part IV. 



brance of my sins, whereby I have so unldndly offended 
thee, comfort me with the assurance of obtaining th^ 
grace by the spirit of perfect penance, which may purge 
away my guilt, and prepare me for thy kingdom. 

Have mercy on all sinners, &c. 

Our Father, <fec. Hail Mary^ 6cc, 

Fifth Petition. 
Jesus, Jes'Ts, Jesus, ) 
Jesus, Jesus, Jesus, [ Make me constant. 
Jesus, Jesus, Jesus, &c. ) 

Jesus, make me constant in faith, hope, and charity, 
giving me perseverance in all virtue, and a resolution 
never to offend thee. 

Let the memory of thy passion, and of those bitter 
pains thou sufferedst for me, strengthen my patience, and 
recreate me in all tribulation and adversities. 

Let me always hold fast the doctrine of the Catholic 
Church, and render me a diligent frequenter of all thy 
holy duties. 

Let no false delight of this deceitful world blind me, no 
fleshly temptations, or fraud of the devil, shake my heart. 

My heart which has for ever set up its rest in thee, 
and resolved to undervalue all for thy eternal reward. 

Have mercy on all sinners, Jesus, I beseech thee, turn 
their vices into virtues, and make them true observers of 
thy law, and sincere lovers of thee ; bring them to bliss 
in everlasting glory. 

Have mercy also on the souls in purgatory, for thy 
bitter passion, I beseech thee, and for thy glorious name 
Jesus — O blessed Trinity, one eternal God, have mercy 
on me. 

" Our Lord Jesus Christ humbled himself, being made 
obedient unto death, even the death of the cross," Phil. iL 

Hear these my petitions, O my most merciful Saviour, 
and grant me thy grace so frequently to repeat and con- 
sider them, that they may prove easy steps whereby my 
soul may climb up to the knowledge, love and perform- 
ance of my duty to thee and my neighbours, through 
the whole course of my life. Amen. 

Our Father, 6cc. Hail Mary, <fcc. I believe in God, (fee. 



PART IV.] 



JESUS PSALTER. 



409 



Where one may conclude or begin as before, saying, 
In the name of Jesus, let every knee bow, &c. as in p. 405. 

Sixth Petition. 
Jesus, Jesus, Jesus, ) Enlio^hten me with spiritual 
Jesus, Jesus, Jesus, > wisdom 
Jesus, Jesus, Jesus, &c. \ 

Jesus, enlighten me with spiritual wisdom to know thy 
g-oodness, and all those things which are most acceptable 
to thee. 

Grant me a clear apprehension of my only good, and 
discretion to order my life accordins; to it. 

Grant that I may wisely proceed from virtue to virtue, 
till at length I arrive unto the clear vision of thy glori- 
ous majesty. 

Permit me not, dear Lord, to return to those sins for 
which I have sorrowed, and of which I have purged 
myself by confession : grant me grace to benefit the souls 
of others by my good example, and to reduce those by 
good council Vv^ho misbehave themselves towards me. 

Have mercy on all sinners, Jesus, &c. 

Seventh Petition. 
Jesus, Jesus, Jesus, j 

Jesus, Jesus, Jesus, V Grant me grace to dread thee. 
Jesus, Jesus, Jesus, (fcc. ) 

Jesus, grant me grace inwardly to dread thee, and to 
avoid all occasions of offending thee. 

Let thy threats of the torments v/hich are to fall on 
sinners, the fear of losing thy love, and thy lieavenly in- 
heritance, always keep me in awe. 

Let me not dare to remain in sin, but return soon to 
repentance, lest through thy anger the dreadful sentence 
of endless death and damnation fall upon me. 

Let the powerful intercession of thy blessed mother, 
and all thy saints, but above all thine own merits and 
mercy, O my Saviour, ever be between thy revenging 
justice and my poor soul. 

Enable me, O God, to work out my salvation with 
fear and trembling, and let the apprehension of thy se- 
35 



430 



JESUS PSALTER. 



[part IV. 



cret judgment render mc a more humble and diligent 
suitor at the throne of thy grace. 

Have mercy on all sinners, &c. 

Our Father^ ike. Hail Mary^ &c. 

Eighth Petition. 
Jesus, Jesus, Jesus, ) 

Jesus, Jesus, Jesus, V Grant me grace to love thee. 
Jesus^ Jesus, Jesus, &.c. ) 

Jesus, grant me grace truly to love thee for thy infi- 
nite goodness, and those excessive bounties I liave and 
hope for ever to receive from thee. 

Let the remembrance of thy kindness and patience^ 
conquer the malice and wretched inclinations of my 
perverse nature. 

Let the consideration of my many deliverances, thy 
frequent calls and continual assistances in the ways of 
life, make me ashamed of my ingratitude. 

And what dost thou require of me for all thy mercieSy 
or by them, but to love thee ? And why dost thou re- 
quire it, but because thou art my only good ? 

O my dear Lord \ my whole life shall be nothing but 
a desire of thee, and because I indeed love thee, 1 will 
most diligently keep thy commandments. 

Have mercy on all sinners, &c. 

Our Father, (fee. Hail Mary, &c. 

Ninth Petition^ 

Jesus, Jesus. Jesus, ) . * i 

-r ' T ' T r Grant mc ffraee to remember 

Jesus, Jesus, Jesus, > a *u 
T ' T T e \ niy death. 
Jesus, Jesus, Jesus, (fee. ) ^ 

Jesus, grant me grace always to remember my deaths 
and the great account I am then to give ; that so my 
soul being always well disposed, it may depart out ot 
this world in thy grace. 

Then, by the intercession of thy blessed Mother, and 
the assistance of the glorious St. Michael^ deliver me 
from the enemy of my soul : and thou, my good angel, 
I beseech thee to help me at that important hour. 

Then, dear Jesus, remember thy mercy, and turn not 
thy most amiable face away from me^ because of my 



PART IV.] 



JESUS PSALTER. 



411 



offences ; secure me against the terrors of that day, by 
causing me now to die daily to all earthly things, and to 
have my continual conversation in heaven. 

Let the remembrance of thy death teach me how to 
esteem my life, and the memory of thy resurrection, en- 
courage me to descend cheerfully into the grave. 

Have mercy on all sinners, &c. 

Our Father, (fee. Hail Mary^ &c. 

Tenth Petition, 
Jesus, Jesus, Jesus, ) 

Jesus, Jesus, Jesus, > Send me here my Purgatory. 
Jesus, Jesus, Jesus, &c. ) 

Jesus, send me here my Purgatory^ and so prevent 
the torments of that cleansing fire, which attends those 
souls in the next world, that have not been sufficiently 
purged in this. 

Vouchsafe to grant me those merciful crosses and 
afflictions, which thou seest necessary for the taking off 
my affections from all things here below. 

Since none can see thee that loves any thing which 
is not for thy sake, suffer not my heart to find any rest 
here, but in sighing after thee. 

Too bitter, alas ! will be the anguish of a soul, which 
is separated from thee, which desires, but cannot come 
to thee, being clogged with the heavy chains of sin. 

Here, then, O my Saviour, keep me continually mor- 
tified to this world, that being purged thoroughly with 
the fire of thy love, I may immediately pass from hence 
into thy everlasting possession. 

Have mercy on all sinners, &e. till the end of the 
Creed in the hfth petition. 

Begin as before, sayijig, 
In the name of Jesus, let every knee bow, (fee. as in p. 405. 

Eleventh petition. 

Jesus, Jesus, Jesus, ) ^ ^ a m 

5 ' y ' T { Grant me g-race to avoid ill 

Jesus, Jesus, Jesus, V ^ 
Jesus, Jesus, Jesus, (fee. \ company. 

Jesus, grant me grace to avoid ill company, or if I 



412 



JESUS PSALTER. 



[part IV. 



chance to come among such, I beseech thee, by the me- 
rits of thy uncorrupt conversation among sinners, pre- 
serve me from being overcome by any temptations to 
mortal sin. 

Cause me, O blessed Lord, to remember always with 
dread that thou art present and hearest, who wilt take 
an account of all our words and actions, and wilt judge 
us according to them. 

How dare I then converse with slanderers, liars, 
drunkards, or swearers, or with such whose discourse is 
either quarrelsome, dissolute, or vain ? 

Repress in me, dear Jesus, all inordinate affections to 
carnal pleasure, and to the delight of taste, granting me 
the grace to avoid such company as would blow the fire 
of those unruly appetites. 

Thy power defend, thy wisdom direct, thy fatherly 
pity chastise me, and make me live so here among men, 
that I may be fit for the conversation of angels here- 
after. 

Have mercy on all sinners, (fee. 
Our Father, &c. Hail Mary^ &c. 

Twelfth Petition. 

Jesus, Jesus, Jesus, ) ^ * n *u 

T ' T T f Grant me orrace to call on thee 

Jesus, Jesus, Jesus, > 

Jesus, Jesus, Jesus, (fee. ) ^' 

Jesus, grant me grace in all my necessities to call on 
thee for help, faithfully remembering thy death and re- 
surrection for me. 

Wilt thou be deaf to my cries, that wouldst lay down 
thy life for my ransom ? or canst thou not save me that 
couldst take it up again for my crown 1 

Whom have I in heaven but thee, O my Jesus ? whose 
blessed mouth has pronounced. Call on me in the day 
of trouble^ and Iioill deliver thee. 

Thou art my sure rock of defence against all sorts of 
enemies, thou art my ready grace, able to strengthen me 
in every good work. 

Therefore in all my sufferings, in all my weakness 
and temptations, I will confidently call on thee : Hear 
me, O my Jesus, and when thou hearest, have mercy. 



?ART IV.] JESUS PSALTER. 413 

Have mercy on all sinners, <fcc. 
Gar Father, (fee. Hail Marf ., (fee. 

Thirteenth Petitiotu 
lesus, Jesus, Jesus, J 

Jesus, Jesus, Jesus, \ Make me persevere in virtue, 
Jesus, Jesus, Jesus, (fee. 3 

Jesus, make me persevere in virtue and good life, and 
never give over thy service till thou bringest me to my 
reward in thy kingdom. 

In all pious customs and holy duties, in my honest 
and necessary employments, continue and strengthen, 
O Lord, both my soul and body. 

Is my life any thing but a pilgrimage on earth to- 
wards the new Jerusalem, to which he that sits dovm 
or turns out of the way can never arrive. 

O Jesus, make me always consider thy blessed exam- 
ple, through how much pains and how little pleasure 
thou pressedst on to a bitter death, that being the way 
to a glorious resurrection. 

Make me, O my Redeemer, seriously weigh these 
severe words of thine, That he only who perseveres t@ 
the very end shall he saved. 

Have mercy on all sinners, (fee. 

Our Father, %gc. Hail Mary^ (fee. 

Fourteenth Petitiotu 
Jesus, Jesus, Jesus, ) ^ 4. a 

Jesus Jesus^ Jesus grace to fix my 

-f ' T ^ T ji ( mmd on thee. 
Jesus, Jesus, Jesus, (fee. ) 

Jesus, grant me grace to fix my mind on thee, especi- 
ally in time of prayer, when I directly converse with thee. 

Stop the motions of my wandering head, the desires 
of my unstable heart, and suppress the power of my 
spiritual enemies, who endeavour at that time to draw 
my mind from heavenly thoughts to many vain imagi- 
nations. 

So shall I with j®y and gratitude look on thee, as my 
deliverer from all the evils I have escaped, and as my 
benefactor for all the goods I have ever received or caia 
'hope, 

35^ 



414 



JESUS PSALTER. 



[part IV. 



I shall see that thou thyself art my only good, and 
that all other things are but means ordered by thee to 
make me fix my mind on thee, to make me love thee 
more, and by loving thee to be eternally happy. 

O beloved of my soul, take up all my thoughts here, 
that mine eyes abstaining from all vain and hurtful 
sights, may become worthy to behold thee face to face 
in thy glory for ever. 

Have mercy on all sinners, (fee. 

Our Father, &c. Hail Mar 2/, &c. 

Fifteenth Petition. 
Jesus, Jesus, Jesus, ) Give me grace to order my 
Jesus, Jesus, Jesus, V life with reference to my 
Jesus, Jesus, Jesus, (fee. \ eternal welfare. 

Jesus, give me grace to order my life with reference to 
my eternal welfare, heartily intending, and wisely de- 
signing all the operations of my body and soul, for the 
obtaining the reward of thine infinite bliss, and eternal 
felicity. 

For what else is this world, but a school to breed up 
souls, and fit them for the other ? And how are they 
fitted, but by an eager desire of enjoying God, their only 
end ? 

Break my fro ward spirit, O Jesus. Make it humble 
and obedient. Grant me grace to depart hence with 
contempt of this world, and a heart filled with joy at my 
going to thee. 

Let the memory of thy passion mai?:e me cheerfully 
undergo all temptations, or sufferings here for thy love, 
while my soul breathes for that blissful life, and immor- 
tal glory, which thou hast ordained in heaven for thy 
servants. 

O Jesus, let me frequently and attentively consider 
that whatsoever I gain, if I lose thee, all is lost : And 
whatsoever I lose, if 1 gain thee, all is gained. 

Have mercy on all sinners, (fee. till the end of the 
creed. 

This said Jesus Psalter may be said, as the rosary of 
beads, at once or thrice, according to the devotion oi 



PART IV.] 



JESUS PSALTER. 



415 



leisure of the supplicant ; and for the better preserving 
the attention, it is advisable that whatever prayers are 
said, they may be said in memory and honour of some 
mystery. At each of the first five petitions of this psal- 
ter, as at each ten of the rosary or beads, may be com- 
memorated one of the joyful mysteries in thanksgiving 
for our redemption, as follows : 

1. The angel's salutation and annunciation of Christ's 
incarnation, liuke i. 28, &c. 

2. Our Lady's visitation of St. Elizabeth, Luke i. 
40, &c. 

3. Christ's birth at midnight in a stable, Luke ii. 7, 
(fee. 

4. Christ's presentation in the temple, Luke ii. 22, &c. 

5. The finding Christ in the temple among the doc- 
tors, Luke ii. 46. 

At each of the next five, we may commemorate one 
of the five dolorous mysteries : 

1. Christ's bloody sweat and seizing in the garden, 
Luke xxii. 41, See. 

2. Christ's scourging at a pillar, John xix. 1, &c. 

3. Christ's crowning with thorns, Mark xv. 17, <fcc. 

4. Christ carrying his cross, John xix. 17, &c. 

5. Christ's nailing and death on the cross, John xix. 
18, &c. 

At each of the next five we may commemorate one of 
the five glorious mysteries : 

1. Christ's glorious resurrection, Matt, xxviii. 6, (fee. 

2. Christ's triumphant ascension. Acts i. 9, (fee. 

3. Christ's sending of the Holy Ghost at Pentecost, 
Acts ii. 1, (fee. 

4. Our blessed Lady's death and assumption. 

5. Our blessed Lady's coronation and exaltation. 
The use of beads, for which there is no command, 

may be a help not only to such as cannot read, but to 
all, especially when books cannot be conveniently read, 
as in travelling, going about lawful occasions, at rising 
or in bed, especially when said in memory or honour of 
some of the above recited mysteries. 

In honour and memory of God's imity may be said 
one Pater Noster, one Ave, and a Creed, three in honour 



416 



THe CaNCLXJSION. 



[PAKT IV. 



of the blessed Trinity, five in honour of the five wounds 
of Jesus Christ, wiiich may excite our faith and raise 
our devotion. 

In saying matins and lauds, one may commemorate 
our Saviour's bloody sweat and binding in the garden^ 
and all the abuses done there to him, and in dragging 
him thence to Jerusalem. 

In saying the Prime, one may consider all the scofls 
and false accusations imposed upon him. 

In saying the Te?'s, one may consider Christ's whip- 
ping at a pillar, his crowning with thorns, his being 
clothed with a purple garment. 

In saying the Sixt. one may consider Christ's condem- 
nation, his carrying his cross, his nailing thereon, and 
all the other indignities then done to him. 

In saying the riinth hour, one may consider Christ's 
drinking oil and vinegar on the cross, his death thereon, 
his side opened with a spear, &c. 

In saying Vespej's, one may consider Christ's taking 
down from the cross, and the darkness which was made 
all over the earth at his death, the graves opening, the 
splitting of the rocks, temple, (fee. 

At Compline, one may consider Christ's burial, and 
the sorrow at that time, &c. 



THE CONCLUSION. 

WHO would have more ample instructions, are 
requested to read the Introduction to a Devout 
Life, Parson's Resolutions, Granada's Memorial^ or 
other works of that pious author ; Bona's Guide to Hea- 
ven, the Poor Man^s Devotion, &e. Several modern 
approved writers may be of great use ; in Mr. Gothefs 
works you have great variety of prayers and directions 
for a good life ; in his learned controversies the Catholic 
doctrine is faithfully represented, many notorious misre- 
presentations, falsities, and calumnies, both detected and 
cleared ; those who in earnest desire to be informed of 
the Catholic doctrine, should not take their information 



PART IV.] 



THE CONCLUSION. 



417 



from professed adversaries, but from Catholic pastors, 
or from the Church itself and general councils. The doc- 
trines here explained have the authority of scripture, 
of fathers, and of the Church, to warrant them ; what 
then, can be evidence against them? Objections are 
brought first from scripture ; so are there by the Avians 
and iS'ocmia/w against the Trinity, and by others against 
the most fundamental articles of the Creed : But where 
is the evidence that they, who expound the scriptures 
contrary to the sense received, and ever taught by the 
Church, understand it better than the Church? Can 
they produce a better commission, surer promises for 
expounding the scripture, and teaching the truth, than 
the Church done ? Has not the Church a much stronger 
tradition, a greater unity in faith, a much stricter disci- 
pline, a more evident succession of pastors, than any 
other body of Christians upon earth ? Have the pro- 
ceedings of her adversaries been more legal ? Can they 
shew a greater authority, more piety and learning. 
2ndly, There are objections, from the fathers ; but can. 
that be any surprise, when the scripture itself is so pen- 
ned that some expressions of it are objections against 
others ? As such objections in the primitive times were 
of no weight for invalidating the Church's decisions, 
neither ought they to be so now ; the Church's authori- 
ty being always the same in all ages in respect of all she 
teaches, which, who receive not, but as far as they judge 
themselves, conform to the holy scripture, preferring 
their own private sentiments before all others, do not 
they invert the established order of Christ, in setting 
themselves up judges of his Church instead of submitting 
to it, and open a gate to the confusion of endless differ- 
ences ; if such have any sense of their own weakness 
and of God's truth, they should rather suspect themselves, 
than that authority which God has commanded all to 
hear, and promised that it shall be led into all truth by 
his Holy Spirit. 

As for objections and prejudices taken from some in- 
commodious opinions of schoolmen, from abuses in the 
practice of religion, from the pride, covetousness, luxury, or 
what else can be raked together and charged upon some 



418 



THE CONCLUSION. 



[part IV. 



of its professors, too deservedly, or even upon some pas- 
tors, as long as nothing of all this is countenanced, but ut- 
terly abhorred and decried by the Church, such objections 
orive only occasion to suspect a cause, which by these 
uncharitable ways, makes its defence, seeing there is no 
Christian Church in the world free from such crimes in 
some of its members. Such were found among the Jeios^ 
when God's chosen people ; and many woes were pro- 
nounced against their chiefs, the Scribes and Pharisees ; 
yet because they sat in the chair of Moses, Christ com- 
manded. All things ivhatever they shall say to you^ ob- 
serve and do, but do not according to their icorks, Matt, 
xxiii. 2, &c. Who succeeded Jesus Christ, are to be heard 
as his ministers, but their evil works, if any such happen, 
are to be abhorred. Among the twelve apostles chosen 
by Christ, a Judas was found, and many evil doers 
among the primitive Christians. Many are called but 
few elect, Matt. xxii. 14. The Church has a promise of 
teaching all truth, in which she is to be followed, but 
there is no promise that all in her shall be saints, and, 
therefore, there is no necessity of defending or approving 
all these do ; bad will be mixed with good till the world's 
end. 

Who are separated from the Church on pretext of new 
creeds, new professions and decisions in matters of faith 
made by the Church, should consider, that the Church 
founded by Christ for teaching his truths, was in virtue 
of this commission oblis^ed to make opposition against 
whatever errors should at any time appear, and make a 
declaration to the world of the truths received, that by 
this means the flock might distinguish truth from error, 
which last they were to avoid. W^hat Wcis contested in 
the apostles' days was thus determined. Acts xv. The 
same was done in succeeding ages by the council of Nice, 
of Const a7itinople, of Ephesus, of Calcedon, when false 
teachers, disturbing the peace of the flock with new doc- 
trines, the pastors assembled, examined such doctrines, 
and by composing confessions of faith directly levelled 
against them, manifested to the faithful what they were 
obliged to hold fast as the faith of the Church ; and thus 
by interposing their authority, were ever careful to deliver 



PART IV.] 



THE CONCLUSION. 



419 



them from the uncertainty of their own private decisions, 
to which they had been otherwise exposed. This proves 
no innovation in faith, but only new declarations of the 
faith always received, which at those tinies were abso- 
lutely necessary for the condemning of errors then 
broached, and could not be connived at but with prejudice 
to the faithful ; and if a scandal be laid upon such pro- 
fessions, creeds or declarations, as innovations in faith, 
let it be considered that such professions were composed 
by the pastors of the Church then in bein^, and, therefore, 
were the authentic acts of the Church, that they were 
the best witnesses of the faith they had received from 
their predecessors, that they were best qualified for de- 
termining how far any doctrine was contrary to this faith, 
that their salvation was engaged in the truth of such 
determinations, that being of different nations they could 
not likely be over-ruled by any temporal power, that if 
some pastors were vicious, it cannot be supposed that the 
greater part were of such profligate principles as to im- 
pose their own inventions on the world instead of the 
iaith they had received. Let these heads be considered, 
and even abstracting from a divine assistance, it cannot 
bear a better face than of a rash attempt for men to 
charge these professions with innovations, who not com- 
ing into the world till four, six, or eight hundred years 
after, undertake at that distance, to have a rehearing of 
the cause, and pronounce what was the faith such ancient 
pastors had received from their predecessors, and what 
were the additions they made to such faith, as if being 
born in the fifteenth century qualified a man for being a 
better witness of what passed five hundred years before 
than those who then lived, and whose proper business it 
was to inquire into the matter, and whose salvation was 
concerned in their deposing of truth. 

If our adversaries here were as industrious to find and 
follow truth as they are to raise objections against it, they 
would easily see what undue means have been and are 
still used to beget prejudices against the Church, which 
God has commanded all to hear, Matt, xviii. 17. They 
Avould easily discover numberless lies and calumnies 
daily invented and encouraged against its professors, the 



420 



THE CONCLUSION. 



[part IV, 



severity of the laws enacted against them, and such as 
do not only exclude them from all preferments of honour, 
interest, &c. but makes them liable to forfeit their estate, 
liberty, and life itself, whenever the government pleases. 
Can they think that any thing on these hard terms, can 
move them to embrace and continue in the Church and 
faith they profess, but an absolute conviction that the 
faith they hold and the Church they are members of, is 
the ancier.t and true faith of Christ, and that they cannot 
satisfy the obligations Christ has laid on them by his 
commands, nor live in hopes of his promises but by be- 
ing professors and members of it ? This, surely, must 
they think to be their only motive, and if so, should they 
not discountenance and not promote the severe ways 
and unjust proceedings against them, and decry the 
slanders daily heaped upon them? Should they not 
commiserate other hardships they lie under by the se- 
verity of the laws purely on account of their conscience, 
and moderate the same to the best of their power ? 
Should they not forbear to yjw^ a stumhling block or a 
scandal to their brother. Rom. ii. 3. Should they not 
love all, even their very enemies, as Christ teaches by 
word and example. Matt. v. 44, John xv. 12. Should they 
not do as they would be done to, as God and nature re- 
quires. Matt. vii. 12, Luke vi. 3J , and distinguish them- 
selves by love, the mark of Christ's disciples? By this 
all men shall know that yon are my disciples, if yon 
love one another, John xhi. 3-5 ; which is not consistent 
with lies, detraction, hatred, persecution, &c. especially 
against those who profess, as all Catholics do, to receive 
the gospel in the sense delivered always by the Catholic 
Church, which God by many severe injunctions com- 
mands all to hear, submit to, and obey, without which 
there can be no unity in faith, nor living in such charity 
as becomes the members of the same mystical body of 
Christ. For if the authority of the Church be once 
overthrown, and judged insufficient, and not to be de- 
pended on for teaching truth, whatever Churches after 
this are set up, they can have no right, title, or authority, 
upon which they can oblige any in conscience to receive 
and believe what they teach, but are exposed to the cen- 



PART IV.] 



THE CONCLUSION. 



421 



sures of all that dislike their doctrine, all are left to the 
liberty of their own private sense and judgment, and thus 
instead of being- united in one faith, all will be in divi- 
sions, as all sectaries have been, who, though from their 
first separation, have all joined in opposing the only true 
Church, from which they separated, yet bandy one 
against another, so as that there never has been nor can 
be expected any true and lasting peace among them 
about matters of faith. 

Who will consult antiquity will find that the pas- 
tors of the Church cut off from their communion, not 
only all those who did not believe Christ, but likewise 
all such as opposed any other point of doctrine she had 
delivered and taught ; as also those who di\-ided them- 
selves from their government, that is, all such as broke 
the unity of the Church, and endeavoured to bring con- 
fusion into the house of peace, heresy or schism being no 
more tolerated by them, than sedition and rebellion in a 
commonwealth, according to God's appointment. If he 
will not hear the Church, let him be to thee as the hea- 
tlien and fiihlicaii. Matt, xviii. 77. I beseech you, breth- 
ren, by the name of our Lord Jesus Christ, that you all 
speak the same thing, and that there be no schisms 
among you, but that you be perfect in the same mind, 
and in the same judgment, 1 Cor. i. 10. Mark them 
ivho cause divisions and scandals contrary to the doc- 
trine ichich you have learnt, and avoid them, Rom. xvi. 
17. Upon such injunctions and commands to iiv^e in 
unity of faith under pain of being rejected by God, this 
principle of antiquity must be believed, that to be united 
to the Catholic Church is necessary to salvation. But 
still, since we cannot tell how far invincible ignorance 
may excuse, or v/hat may be the dispositions or desires 
of dying people at the la^t moment, and whether in heart 
tliey may not be inteiiorly united to the Church, therefore 
none ought to pronounce of any in particular, but leave 
it to God to judge, to v.^hom judgment belong-s. Never- 
theless, it must be owned by all, as an eftect of the great- 
est charity, to labour to rescue from errors and evil ways, 
those who are gone astray, that are out of God's Church, 
36 



THE CONCLtJSION. [pART IV^ 



which I say once more, all are bound to hear, obey and 
follow as their guide, rule, and way to heaven. 

Wherefore, I earnestly beseech all for Christ's sake, for 
the glory of God, for the salvation of their own and 
neighbour's souls, to become zealous members of God's 
Church, to be zealous in learning and performing what 
their Christian faith and respective duties require of them, 
to instruct the ignorant in God's truths by word and ex- 
ample, to endeavour to reduce the misled by all gentle 
ways from their errors, and to strive to out-do one another 
in all the good offices which either faith, justice, or 
charity, shall suggest. And that all may be united in the 
true faith of Christ, which the Church has ever taught, 
I humbly intreat the reader will daily conclude their de- 
votions, as the collector does this his collection, with the 
following 

PRAYER : 

I beseech thee, O merciful God, by that sacred blood 
which was shed for our redemption, that thou wouldest 
have mercy on all whom thou hast created to thy own 
image, and grant that they may be partakers of thy glory. 
Make them peaceably submit in all lawful things to 
those whom thou hast placed over them. Fill them 
with true love and charity towards one another, and 
give them a true faith and knowledge of thee, and of all 
those divine mysteries thou requirest every one to believe 
and know. Enlighten their hearts who are gone astray, 
and bring them to a perfect union with thy Church, that 
they and we with one heart and tongue may jointly 
praise and magnify thy holy nam.e, that when it shall 
please thy goodness to call us to thyself, we may all meet 
together at the resurrection of the just, through the 
merits of the death and passion of our only Saviour and 
Redeemer, Jesus Christ, to whom, with the Father and 
the Holy Ghost, be all honour and glory, now and for 
ever. Amen. 



FART IV.] PIOUS SUPPLICATIONS. 



423 



PIOUS SUPPLICATIONS, 

TO BE MADE BY DEVOUT CHRISTIANS. 

My God, have mercy on me, and help me in over- 
coming sin, and reforming all the ways that lead to sin. 

Help me in overcoming sleep and sloth in the morn- 
ing, that I no more lose that time, in which I ought to 
beg your protection, and consecrate to your glory both 
myself and all the actions of the day. Help me be thy 
grace, O God. 

That vanity may have no hand in dressing me, but 
necessity only, or at the most a moderate and very con- 
fined decency. 

That I may no more be solicitous for setting forth a 
corrupt and perishing carcase, but for the ornaments of 
the soul, which are to last for ever. 

That in eating and drinking I may no more seek to 
please an unreasonable appetite, but what is necessary 
for life, and for the duties of life. 

That neither pride, emulation, nor following an ex- 
travagant world, may have any part in furnishing my 
table, but that Christian entertainments may be managed 
in a Christian manner. 

That neither inclination nor company may draw me 
to any excess, but thy law, O God, prevail against both, 
which forbids all intemperance. 

That I may no more seek satisfaction in mispending 
my time, nor make diver tisements the business of my 
life, which thou, O Lord, has given me for gaining 
eternity. 

That in all the money I lay out, I may still ask, for 
what end ? and never let vanity, folly, or extravagance, 
steal from my family or the poor, and from that treasure 
which I ought to lay up in heaven. 

That I may seek no worldly advantage by doing 
wrong to my neighbour and to my soul, nor make any 
thing my present comfort which is displeasing to thee. 

That my neighbours' wants may give directions to 



424 



PIOUS SUPPLICATIONS. 



[part IV, 



my visits, and that as often as I go into company, I may 
go fearful of myself, and guarded as against the dangers 
of sin. 

That I may be averse to all disorder, and oppose all 
those motions which are inconsistent with Christian 
discipline. 

That I may rather choose solitude, than fill ip^y soul 
with unnecessary distractions of a wicked or vain world. 

That I may govern my senses, and never transgress 
the bounds thou hast set in favour of a corrupt inclina- 
tion. 

That I may keep a strict guard upon my tongue, and 
rather choose silence than let my lips become the instru- 
ment of the devil by speaking what is sinful. 

That I may keep all my passions under government^ 
and allow none of those liberties which cannot be tole- 
rated without wounding my soul. 

That I may reprove without passion, and not let 
every thing that displeases me cast my soul into impa- 
tience. 

That I may be watchful against the first appearance 
of all interior disturbance, and not abuse every cross, so 
as to make it my sin instead of my salvation. 

That I may defend what is just without passion, but 
in all indifferent matters choose to overcome rather by 
yielding than by contention and noise. 

That I may study peace, but not purchase it by sin ; 
and keepins: a good correspondence with all, be afraid of 
every thing that looks like making a party. 

That I may avoid moroseness, and yet not let the pre- 
text of civility prevail to any sinful compliance. 

That I may be watchful against all manner of lying, 
and never let this be the food of my vanity, nor defence 
of my faults. 

That 1 may be jealous of all growing affection and 
dislike, and remember where these prevail, my reason 
and judgment are not false, but blind and deceitful 
guides. 

That I may not make self-love or inclination my idol, 
nor let these govern in me, instead of thy will, O God. 
That I may not be fond of the world; or of its idle 



PART IV.] 



A WORD OF ADVICE, 



425 



and ^nful ways, nor think myself in a good state as long 
as I find such fondness prevaiUng in my heart. 

That I may not hve by a worldly spirit, but ever ex- 
amine the ways of the world by th=e gospel, and make 
this my rule. 

That I may be more earnest in the business of heaven, 
than of earth, and constant in the use of those means 
thou, O God, hast ordained for my help : In prayer, sa- 
craments, fasting, and in all days set apart for divine 
service, through our Lord Jesus Christ. Amen. 



A WORD OF ADVICE 

FROM A MINISTER TO HIS AUDIENCE, 

Upon publishing the Mandate of his Holiness Pope 
Pius VI., 6y which he abrogated many of the Days 
heretofore kept Holy, for reasons therein specified. 

FROM the whole tenor of the present mandate, it is 
too evident that one of the chief causes of the alter- 
ation made in the point of discipline concerning holidays, 
is a want of a due zeal and fervour in the faithful to ob- 
serve them, and so much they have been neg'iected, that 
most seemed to think the observance of them a matter of 
indifference, though commanded by the Church in her 
very first precept ; nay, what renders many more crimi- 
nal, and still enhances their guilt, instead of spending 
these days holy^ and thereby rendering them beneficial 
to their souls, have abused them by rioting in sin and 
drunkenness on those days, have made them a source of 
scandal to others, a dishonour to God, and ruination to 
virtue and morals, and consequently endangered their 
own salvation. Thus, what was instituted for the sanc- 
tification of all, by your own depravity, (notwithstanding 
the many remonstrances and exhortations of pastors,) 
has been turned into your own ruin. 

It is truly a humiliating circumstance to all who have 
any share in this relaxation of discipUne, by being by 
any means the cause of it, (and who of ye all can safely 
36* 



426 



A WORD OF ADVICE. 



[part IV, 



say, he has not at any time transgressed and plead not 
guilty.) It is, I say, a great subject of humiliation, that 
we, though we pretend being members of the same 
Church, profess the same faith as those who lived and 
faithfully kept the greatest part, (if not more,) days holy 
some centuries ago, than were commanded in the present 
age ; that his holiness, in condescension to yonr weak- 
ness, (to make ase of no harsher terms,) has judged it pru- 
dent, not to say necessary, to curtail, and reduce the num- 
ber of holidays ; so much you have fallen off from the zeal 
of the faithfid of your forefathers, that all the exhorta- 
tions and remonstrances of pastors could, nor can prevail 
on you to observe them holy. Yet you have the same 
God to serve they had, the same Church to obey they 
had ; stand (I suppose) as much in need of the means 
of salvation as they did : for you have a soul to save as 
they had, you have the same hell to avoid they had, the 
same crov\^n of heaven to fight for they had : And the 
word of holy scripture assures us, that no one is croiuned 
that does not fight manfully. Are then the occasions of 
sin less frequent now, are our passions weaker, or bad 
example less prevalent than heretofore, that we stand not 
in need of holidays, which were instituted as a potent 
means of salvation, by calling us back to repentance on 
those days ? I appeal to every one's own heart, whether 
you have reason or not to lament all the days of your 
life, your past neo^ligence in this point, who not only per- 
haps have been deficient in keeping this first precept of 
the Church, but by your example have been a means of 
others disobedience too ? 

For the future, at least, to make some reparation for 
past negligences, I most earnestly exhort all. for Christ's 
own sake, and in the name of his Vicar upon earth, Pope 
Pius VI., who has reduced to few, the days appointed to 
be kept holy^ that you will be most punctual for the time 
to come, in a strict observance of them ; strictly abstain- 
ing from all servile work whatsoever, that is not usually 
done on Sundays. And be it known, that v/hosoever 
shall be found so bold and daring for the future, and so lost 
to all obedience, subjection, decrees, and subordination 
of our holy mother the Church, without leave ASKE'.D 



PART IV.] HYMNS ON VARIOUS OCCASIONS. 427 

and OBTATNED, that he will incur God's dreadful dis- 
pleasure, deserve a public reproach from us his imme- 
diate superiors, who are bound to see them kept, as we 
shall answer the same to God, and the ordinary of this 
diocese, as often as guilty, and justly merit to be held up 
to public scorn and detestation, as one, who by his ex- 
ample, tends directly to the subversion of discipline and 
order amongst the faithful. 

And now as little is required, so no one is to be held 
excusable that does transgress, infringe, or recede from 
this express injunction, mandate, order and command of 
our holy mother the Church, whom all are bound to hear 
and obey, under pain of being looked upon as heathens 
or publicans. I therefore warn all here present to be 
exact in this essential duty, and never fail to pay your 
homage and adoration to God, in the holy oblation of 
the altar, on those days that are sacred to Him or his 
saints ; to give thanks for blessings received, to beg mercy 
for sins committed, to pray for such virtues as are wanted, 
and grace to overcome your vices : that by the divine 
assistance you may commence here upon earth, in union 
with the saints in heaven, that homage, adoration, and 
praise, which is due to the inmiortal Lord and sovereign 
King, who, in the unity of essence, lives and reigns one 
God, Father, Son, and Holy Ghost. Amen. 



HYMNS ON VARIOUS OCCASIONS. 

Hymn I. — Crudelis Her odes. 

O cruel Herod^ whence does spring 

Thy fear, lest Christ should come as king ? 

He seizes not on realms below. 

Who heavenly kingdoms does bestow. 

The sages following from afar. 

The ways of a mysterious star, 

By hght seek light, and whom they found, 

In human shape, for God they owned. 

The heavenly Lamb (who spotless took 
The baptism of a crystal brook) 



t28 HYMNS ON VARIOUS OCCASIONS. [pART IV, 

He, who ne'er sinn'd, washed us, that we 
Might from the stain of sin be free. 

Great and unheard of power, whose strange 
And unseen force does nature change ! 
Water forgets its origin 
At thy command, and turns to wine. 

To thee be glory, Christ who hast 
Thy beams upon the Gentiles cast ; 
The hke unto the Father be, 
And Holy Ghost eternally. Amen, 



Hymn II. — Ad Regias Agni Dapes^ 

From purple seas, and land of toil, 
We come to feed on Egypfs spoil ; 
May whitest robes our souls prepare, 
To meet the Christian passover. 

Chrisfs love the priestly function play'd^ 
The victim on the altar laid ; 
His blood inflam'd with love for man, 
At every saving channel ran. 

The wasting angel passes o'er 
The posts distained with sacred sfore ; 
The yielding sea divides its wave, 
Egyptians float in liquid graves. 

Now Christ becomes our heavenly fare^ 
Our sacrifice and passover ; 
By him (the pure unleaven'd bread) 
The pure and faithful minds are fed* 

O true celestial sacrifice, 
By whom hell's slaves from death arise ; 
By thee death's old tyrannic laws 
Submit, and life regains its cause. 

Hence dost thou, crowned with laurels, rise. 
And lead'st thy triumph thro' the skies ; 
Loaded with spoils, each axle reels, 
And hell and death attend the wheels. 



PART IV.] HYMNS ON VARIOUS OCCASIONS. 

From death of sin, O Jesus free 
Them that are born again of thee ; 
Be thou alone our chosen guest, 
And everlasting Pascal Feast. 



Hymn III. — Creator alme Siderum. 

Creator of the stars above, 
The light by which thy faithful move ; 
The righteous cause and humble vows, 
Of those whom you redeemed, espouse. 

Who, lest the specious wiles of hell 
Should, o'er the yielding world, prevail ; 
Compell'd by love's enforc'd decree, 
Did make yourself its remedy. 

Your early sufferings now begin 
To save the world involv'd in sin, 
And from the Virgin's sacred womb, 
Continue to the cross and tomb. 

The voice no sooner sounds the fame 
Of the almighty Jesus'' name. 
But heaven and hell at once agree. 
And jointly bend the trembling knee,. 

Vouchsafe, O sovereign judge, we pray, 
That at the last accounting: day, 
Our foe may not prevail, or we 
Give up the souls redeem'd by thee. 

May each succeeding age proclaim 

Thy glory, and eternal fame : 

And sing with the celestial host, 

To Father, Son, and Holy Ghost. Amen. 



Hymn IV. — Solutis humanm Sator. 

O Christ, the Saviour of mankind, 
The light and comfort of the mind ; 
Creator of this earthly frame, 
The lover's chaste endearing flame, 



430 HYMNS ON VARIOUS OCCASIONS. [PART :V. 

Wliat strange excess of clemency 
Prevailed, that thou should set us free 
From sinful crimes ? and guiltless give 
Thy life, to make the guilty live. 

Thou laid'st the dead's black dungeon ope, 
To loose their chains, and crown their hope ; 
And now resum'st thy conquering throne, 
Rear'd on the spoils, and trophies won. 

With equal clemency repair 
The failings of our exile here ; 
That we with joy may end onr race, 
And see thy glory face to face. 

Thou, Lord, the truth, the life, the way. 
Preserve us, lest our eyes should stray ; 
And grant our hearts one day to see 
The sweet reward of life in thee. Amen, 



Hymn V. — Ave Maris Stella. 

Bright Mother of our Maker, hail ! 

Thou Virgin ever blest, 
The ocean's star, by which we sail. 

And gain the port of rest. 

Whilst we this Ave thus to thee 
From GabrieVs mouth rehearse ; 

Prevail that peace our lot may be, 
And Eva^s name reverse. 

Release our long-entangled mind, 

From all the snares of ill ; 
With heavenly light instruct the blind. 

And all our vows fulfil. 

Exert for us a mother's care. 

And us thy children own : 
Prevail with him to hear our pray'r 

Who chose to be thy son. 

O spotless maid ! whose virtues shiiie 
With brightest purity : 



PART IV.] HYMNS ON VARIOUS OCCASIONS. 

Each action of our lives refine, 
And make us pure like thee. 

Preserve our lives unstain'd with ill 

In this infectious way, 
That heav'n alone our souls may fill, 

With joys that ne'er decay. 

To God the Father, endless praise ; 

To God the Son the same ; 
And Holy Ghost, whose equal rays 

One equal glory claim. Amen. 



Hymn VI. — Memento rerum Conditor, 

Remember you, O gracious Lord, 
Th' eternal God's co-equal Word, 
In Virgin's Womb a creature made, 
Our nature wore for nature's aid. 

O happy Mary^ chose to be 
Mother of grace and clemency ! 
Protect us at the hour of death. 
And bear to heav'n our parting breath. 

May age to age for ever sing 

The Virgin's Son and Angel's King, 

And praise, with the celestial host. 

The Father, Son, and Holy Ghost. Amen, 



COxNT 



ENTS. 



Page 

Preface, 3 

The Roman Calendar, . 5 
Feasts and Fasts, ... 20 
Plenary Indulgences, . 21 



Chap. PART I. 

1. Of the Aposlioi' Creed, 25 

2. Of the First Article, 28 

3. Of the Second Article, 35 

4. Of the Third Article, 36 

0. Of the Fourth Article, 40 

6. Of the Fifth Article, 42 

7. Of the Sixth Article, 43 

8. Of the Seventh Article, 44 

9. Of the Eighth Article, 46 
10. Of the Ninth Article, 47 
n. Contijmation of the 

Ninth Article, . . 82 
12. Of the Tenth, Eleventh, 
and Twelfth Articles, 90 

PART 11. 

1. Of God's Law, . . 96 

2. Ol the First Command- 
ment, 101 

3. 01 the Second ditto, 110 

4. Oi the Third ditto, . J 13 

5. Of the Fourth ditto, 114 

6. 01 the Fifth ditto, . 119 

7. Of the Sixth ditto, . 124 

8. 01 the Seventh ditto, 126 

9. Of the Eighth ditto, 127 

10. 01 the la^st two Com- 
mandments, . . . 131 

11. Of the Precepts of the 
Church, 132 

12. Of Sin, and its kinds, 137 

13. Of the Seven Capital 
Sins 144 

14. Of the Four Cardinal 
Virtues, Seven Gifts,and 
Twelve Fruits of the 
I-Ioly Ghost, of the Eight 
Beatitudes, &c. . . 152 



Chap. PART III. ^"^^ 

1. Of the Sacraments in 
General 155 

2. Of Baptism, ... 160 

3. Of Confirmation, . . 164 

4. Of the Eucharist, . 167 

5. Of Mass, or the Sacrifice 

of the Eucharist, . . 187 

6. Of Penance, . . . 199 

7. Of Extreme Unction, 209 

8. Of Holy Order, . . 210 

9. Of Marriage, . . . 215 
10. Some Gospel Directions 

for People of the World, 
whether in a Single or 
Married state, . . . 224 

PART IV. 

Of Prayer, ..... 230 

Morning Exercises, . . 238 

Prayers for Particulars, . 246 

Prayers at Night, . . . 252 

Prayers for the Sick, . . 308 
Prayers before Extreme 



Unction, 317 

The Recommendation of a 

Soul Departing, . . 321 
A Thanksgiving upon Re- 
covery, 326 

Instructions and Prayers for 

Prisoners, . . ' . . 331 
Prayers at Mass, . . . 337 



Prayers for Confession, . 356 
A Table of Sins, . . . 358 
Prayers for Communion, 370 
Seven Penitential Psalms, 376 
The Litany, . . . . . 383 
Prayers on the Chief Feasts, 392 
Litany of the B. V. Mary, 400 
Litany of the most holy 



Name of Jesus, . '. 403 

Jesus Psalter, .... 405 

The Conclusion, ... 416 

Pious Supplications, . . 423 

A Word of Advice, . . 425 

Hymns, 427 






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